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COSMIC 


CONSCIOUSNESS 


Cosmic  Consciousness 

A Study  in  the  Evolution 
of  the  Human  Mind 

Kdited  by  Dr.  Richard  Maurice  Bucke 


V erily,  verily  I say  unto  thee,  except  a man  be  born  anew 
he  cannot  see  the  kingdom  of  God 


25104 


INNES  y SONS 
1311  Sansom  Street 
Philadelphia 
1905  Edition 


Copyright,  1901,  by  Innes  ^ Sons 
All  rights  reserved 


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NOTICE 


It  will  be  observed  that  this  volume  is  printed  in  three  types : in  the  larger  is 
set  up  that  portion  of  it  which  was  written  by  the  editor^  together  with  certain 
shorter  quotations  which  will  be  indicated  by  inverted  commas  in  the  usual  manner ; 
extracts  from  writers  having  Cosmic  Consciousness  and  from  other  writers  about 
them  will  be  printed  in  medium  sized  type,  and  it  will  not  be  considered  necessary 
to  use  quotation  marks  with  it,  since  all  matter  in  this  type  will  be  quoted  and  the 
writers  of  it  will  necessarily  be  credited  each  with  his  own  part ; the  smaller  type 
will  be  used  for  parallel  passages  and  for  comment,  and  with  this  inverted  commas 
will  be  used  in  the  ordinary  manner. 


' <•.  C > V, 


A LIST  OF  SOME  OF  THE  WORKS  QUOTED  AND 
REFERRED  TO  IN  THIS  VOLUME 


Reference  numbers  in  brackets  in  the  text  point  to  book  in  this  list  and 
page,  except  in  the  cases  of  the  Bible,  where  they  indicate  book,  chapter 
and  verse,  and  “ Shakespeare’s  ” Sonnets,  when  they  indicate  book  and 
sonnet 


2. 

3- 

4- 

5- 
6. 

7- 

8. 

9- 

10. 

11. 

12. 
14. 
15- 
16. 
17- 

18. 

19. 

20. 

21. 

22. 

23- 

24. 

25- 

26. 

27. 


Anderson,  A.  A.  Twenty-five  Years  in  a Wagon.  Chapman  & Hall,  London, 
1888. 

Arena,  The.  Boston,  Mass.,  February,  1893. 

Atlantic  Monthly,  October,  1896. 

Balzac,  Honore  de.  A Memoir  of,  by  K.  P.  Wormley.  Roberts  Bros.,  Boston, 
1892. 

Balzac,  Honore  de. 

Introduction  to  5. 

Parsons. 

Balzac,  Honore  de. 

Introduction  to  7. 

Parsons. 

Balzac,  Honore  de. 


Louis  Lambert.  Roberts  Bros.,  Boston,  1889. 

Same  volume  but  separate  pagination.  By  George  Fred. 

Seraphita.  Roberts  Bros.,  Boston,  1889. 

Same  volume  but  separate  pagination.  By  George  Fred. 


The  Exiles.  In  same  volume  with  7. 

Bible.  Compared  with  the  most  ancient  authorities  and  revised. 

Press,  Oxford,  1887. 

Exodus,  in  10. 

Judges,  in  10. 

Matthew,  in  10. 

Mark,  in  10. 

Luke,  in  10. 

John,  in  10. 

Acts,  in  10. 

Romans,  in  10. 

I Corinthians,  in  10. 

II  Corinthians,  in  10. 

Galatians,  in  10. 

Ephesians,  in  10. 

Philippians,  in,  10. 

Colossians,  in  10. 

I Thessalonians,  in  10. 

Revelations,  in  10. 


University 


X 


28.  Boniiann,  Edwiil.  The  Shakespeare  Secret.  From  the  German.  By  H.  Brett 

Wohlleben,  London,  1895. 

28a.  Bucke,  Richard  Maurice.  Man’s  Moral  Nature.  G.  P.  Putnam’s  Sons,  New 
York,  1879. 

29.  Burnouf,  E.  Introduction  a I’Histoire  du  Buddhisme,  Indien.  Deuziene  Edition. 

Maisonneuve  et  Cie,  Paris,  1852. 

30.  Burnouf,  E.  Le  Lotus  de  La  Bonne  Loi.  L’Imprimerie  Nationale,  Paris,  1852. 
30a.  Bacon,  Roger  E.  Sa  vie  ses  ouvrages,  ses  doctrines.  Par  Emile  Charles 

Hachette,  Paris,  1861. 

31.  Butler,  Alban.  The  Lives  of  Fathers,  Martyrs  and  Other  Principal  Saints.  D.  & 

J.  Sadler,  New  York,  undated.  Volume  XL 

32.  Bacon,  Francis,  The  Works  of.  Popular  Edition  by  Spedding,  Ellis  and  Heath, 

in  two  volumes.  Hurd  & Houghton,  New  York,  1878,  Part  I of  Vol.  II. 

33.  Part  I of  Vol.  I of  32. 

34.  Part  II  (second  pagination)  of  Vol.  I of  32. 

35.  Part  II  of  Vol.  II  of  32. 

36.  Baconiana  (American),  May,  1892. 

37.  Baconiana  (English),  November,  1893. 

38.  Bucke,  Richard  Maurice.  Walt  Whitman.  David  McKay,  Philadelphia,  1883. 

39.  Behmen,  Jacob,  Works  of,  in  four  volumes.  To  which  is  prefixed  the  life  of  the 

author,  with  figures  illustrating  his  principles,  left  by  Rev.  William  Law. 
Printed  for  M.  Richardson,  London,  1764-1781. 

40.  The  Life  of  Jacob  Behmen,  separate  pagination,  in  Vol.  I of  39. 

41.  Aurora,  The  Dayspring  or  Dawning  of  the  Day  in  the  East,  separate  pagination, 

in  Vol.  I of  39. 

42.  The  Three  Principles  of  the  Divine  Essence,  separate  pagination,  in  Vol.  I of  39. 

43.  The  Threefold  Life  of  Man,  separate  pagination,  in  Vol.  II  of  39. 

44.  Forty  Questions  Concerning  the  Soul,  separate  pagination,  in  Vol.  II  of  39. 

45.  The  Treatise  of  the  Incarnation,  separate  pagination,  in  Vol.  II  of  39. 

46.  The  Clavis,  separate  pagination,  in  Vol.  II  of  39. 

47.  Mysterium  Magnum,  separate  pagination,  in  Vol.  HI  of  39. 

48.  The  Four  Tables,  separate  pagination,  in  Vol.  HI  of  39. 

49.  Signatura  Rerum,  separate  pagination,  in  Vol.  IV  of  39. 

50.  The  Way  to  Christ,  separate  pagination,  in  Vol.  IV  of  39. 

51.  Bucke,  R.  M.  Shakespeare  or  Bacon?  Canadian  Magazine,  September,  1897. 

Ontario  Publishing  Co.,  Toronto,  Ont. 

52.  Blake,  William.  Poetical  Works.  Edited  by  William  Rossetti.  George  Bell  & 

Sons,  London,  1891. 

53.  Burroughs,  John.  Notes  on  Walt  Whitman  as  Poet  and  Person,  second  edition. 

J.  S.  Redfield,  New  York,  1871. 

54.  Browning,  Robert,  The  Poetical  Works  of,  in  seventeen  volumes.  Smith,  Elder 

& Co.,  London,  1889-1894,  Vol.  VI. 


XI 


55-  Cyclopedia  of  Biography.  Edited  by  F.  L.  Hawks.  D.  Appleton  & Co.,  New 
York,  1856. 

56.  Carpenter,  Edward.  From  Adam’s  Peak  to  Elephanta.  Swan  Sonnenschein  & 

Co.,  London,  1892. 

57.  Carpenter,  Edward.  Civilization  : Its  Cause  and  Cure.  Swan  Sonnenschein  & 

Co.,  London,  1889. 

58.  Charles,  Emile.  Roger  Bacon.  Sa  vie  ses  ouvrages  ses  doctrines.  Hachette, 

Paris,  1861. 

59.  Carlyle,  Thomas.  Heroes,  &c.  In  Complete  Works,  in  twenty  volumes.  Estes 

& Lauriat,  Boston,  1885,  Vol.  I. 

60.  Century  Cyclopedia  of  Names.  Edited  by  Ben.  E.  Smith.  The  Century  Co., 

New  York,  1894. 

60a.  Conservator,  May,  1894. 

61.  Carpenter,  Edward.  Towards  Democracy,  third  edition.  T.  Fisher  Unwin, 

London,  1892. 

62.  Carpenter,  Edward.  In  the  Labor  Prophet,  May,  1894. 

63.  Carpenter,  Edward.  Private  Letter. 

64.  Carlyle’s  Cromwell.  Vol.  XVII  of  59. 

65.  Comte,  Auguste.  Catechisme  Positiviste.  Paris,  1852. 

66.  Despine,  Prosper.  Psychologie  Naturelle.  F.  Savy,  Paris,  1868. 

67.  Darwin,  Charles.  Animals  and  Plants  under  Domestication.  Orange,  Judd  & 

Co.,  New  York,  1868,  in  two  volumes,  Vol.  II. 

68.  Dante.  The  New  Life.  Translated  by  Charles  Eliot  Norton.  Houghton, 

Mifflin  & Co.,  Boston  and  New  York,  1892. 

69.  Dante.  Hell.  Same  translator,  publisher  and  date. 

70.  Introduction  to  69. 

71.  Dante.  Purgatory.  Same  translator,  publisher  and  date. 

72.  Dante.  Paradise.  Same  translator,  publisher  and  date. 

73.  Davis,  T.  W.  Rhys.  Buddhism.  Society  for  Promoting  Christian  Knowledge, 

London,  not  dated. 

74.  Donnelly,  Ignatius.  The  Great  Cryptogram.  R.  S.  Peale  & Co.,  Chicago  and 

New  York. 

75.  Dixon,  William  Hepworth.  Personal  History  of  Lord  Bacon.  John  Murray, 

London,  1861. 

76.  Ellis,  Havelock.  The  Criminal.  Walter  Scott,  London,  1890. 

77.  Encyclopedia  Britannica,  ninth  edition.  Adam  and  Charles  Black,  Edinburgh, 

1875-1889. 

78.  Balzac,  in  Vol.  Ill  of  77. 

79.  Boehme,  in  Vol.  Ill  of  77. 

80.  Chronology,  in  Vol.  V of  77. 

81.  Dante,  in  Vol.  VI  of  77. 

82.  London,  in  Vol.  XIV  of  77. 


XII 


82a.  Mohammedanism,  in  Vol.  XVI  of  77. 

83.  Neoplatonism,  in  Vol.  XVII  of  77. 

84.  Paul,  in  Vol.  XVIII  of  77. 

85.  Plotinus,  in  Vol.  XIX  of  77. 

86.  Shakespeare,  in  Vol.  XXI  of  77. 

87.  Schopenhauer,  in  Vol.  XXI  of  77. 

87a.  Swedenborg,  in  Vol.  XXII  of  77. 

87b.  Spinoza,  in  Vol.  XXII  of  77. 

88.  Elam,  Charles.  A Physician’s  Problems.  Field,  Osgood  & Co.,  Boston,  1869. 

89.  Fiske,  John.  The  Discovery  of  America,  in  two  volumes.  Houghton,  Mifflin 

& Co.,  Boston,  1892,  Vol.  II. 

90.  Fortnightly  Review.  Leonard  Scott  Publishing  Co.,  New  York,  July,  1896. 

91.  Geiger,  Lazarus.  Contributions  to  the  History  of  the  Development  of  the  Human 

Race.  Translated  by  David  Asher.  Triibner  & Co.,  London,  1880. 

92.  Galton,  Francis.  Hereditary  Genius.  D.  Appleton  & Co.,  New  York,  1879. 

93.  Gibbon,  Edward.  Decline  and  Fall  of  the  Roman  Empire,  in  six  volumes. 

Crosby,  Nichols,  Lee  & Co.,  i860,  Vol.  VI. 

94.  Gilchrist,  Alexander.  Life  of  William  Blake.  Macmillan  & Co.,  London  and 

Cambridge,  1863,  in  two  volumes,  Vol.  I. 

95.  Vol.  II  of  94. 

96.  Hugo,  Victor.  William  Shakespeare.  Hachette  et  Cie,  Paris,  1880. 

97.  Hartman,  Franz.  The  Life  and  Doctrines  of  Jacob  Boehme.  Kegan  Paul, 

Trench,  Triibner  & Co.,  London,  1891. 

98.  Helps,  Arthur.  Life  of  Las  Casas. 

99.  Holmes,  Nathaniel.  The  Authorship  of  Shakespeare.  Hurd  & Houghton,  New 

York,  1866. 

100.  Preface  to  97,  separate  pagination. 

10 1.  Ireland,  W.  W.  Idiocy  and  Imbecility. 

102.  Irving,  Washington.  Life  of  Mohammed.  Bell  & Daldy,  London,  1869. 

103.  In  Re  Walt  Whitman.  Edited  by  his  Literary  Executors — H.  L.  Traubel,  R. 

M.  Bucke  and  T.  B.  Harned.  David  McKay,  Philadelphia,  1893. 

104.  Finney,  Charles  G.  An  Autobiography,  Hodder  & Stoughton,  London,  1892, 

105.  Jefferies,  Richard.  The  Story  of  My  Heart.  Longmans,  Green  & Co.,  London, 

1883. 

106.  James,  Henry,  Jr.  French  Poets  and  Novelists.  Macmillan  & Co.,  London,  1878. 

107.  Kennedy,  John.  Facts  and  Histories  Illustrating  the  Divine  Life.  The  Religious 

Tract  Society,  London,  undated. 

108.  Kidd,  Benjamin.  Social  Evolution.  Macmillan  & Co.,  London,  1894. 

109.  Lillie,  Arthur.  The  Influence  of  Buddhism  on  Primitive  Christianity.  Swan 

Sonnenschien  & Co.,  London,  1893. 
no.  Preface  to  109,  separate  pagination. 

iioa.  Lloyd,  J.  William.  Dawn  Thought.  Mangus  Press,  Wellesley  Hills,  Mass.,  1900. 


XIII 


111.  Longfellow,  H.  W.  Translation  of  Divine  Comedy  by  Dante  Alighieri.  George 

Rutledge  & Sons,  London,  1867. — The  Inferno. 

112.  Lewis,  David.  Life  of  St.  John  of  the  Cross,  prefixed  to  202  infra. 

1 1 2a.  Lelut,  F.  L’Amulette  de  Pascal.  Bailliere,  Paris,  1846. 

1 1 3.  Lyell,  Sir  Charles.  The  Geological  Evidences  of  the  Antiquity  of  Man.  John 

Murray,  London,  1863. 

1 14.  Lecky,  W.  E.  H.  History  of  European  Morals.  Longmans,  Green  & Co., 

London,  1869,  Vol.  II. 

1 1 5.  Mueller,  F.  Max.  Lectures  on  the  Science  of  Language,  eighth  edition,  in  two 

volumes.  Longmans,  Green  & Co.,  London,  1875,  Vol.  I. 

1 16.  Mueller,  F.  Max.  The  Science  of  Thought.  Charles  Scribner’s  Sons,  New 

York,  1887,  in  two  volumes,  Vol.  II. 

1 17.  Vol.  I of  1 16. 

1 19.  Magee,  Thomas.  In  California,  May,  1893. 

120.  Macaulay,  T.  B.  Critical  Historical  and  Literary  Essays,  in  six  volumes.  Hurd 

& Houghton,  New  York,  1875,  Vol.  HI. 

121.  Medical  Record,  New  York,  May  ii,  1895. 

122.  Medical  Record,  New  York,  June  8,  1895.  . , 

123.  Martensen,  Hans  Lassen.  Jacob  Behmen  : His  Life  and  Teaching  ; or.  Studies 

in  Theosophy.  Translated  from  the  Danish  by  T.  Rhys  Evans.  Hodder  & 
Stoughton,  London,  1885. 

124.  Morgan,  Lewis  H.  Ancient  Society;  or.  Researches  in  the  Lines  of  Human 

Progress  from  Savagery  through  Barbarism  to  Civilization.  Henry  Holt  8f. 
Co.,  New  York,  1877. 

124a.  Notes  and  Fragments.  Edited  by  Dr.  R.  M.  Bucke,  1899. 

125.  Nineteenth  Century,  The.  New  York,  August,  1896. 

126.  Pictet,  Adolphe.  Les  Origines  Indo-Europeennes.  Sandoy  et  Fritchbacher, 

Paris,  1877,  in  three  volumes,  Vol.  H.  : 

127.  Plato.  Jowett’s  Translation.  Clarendon  Press.  Oxford,  1875,  five  volumes, 

Vol.  II. 

128.  Prescott,  William  Hickling.  Conquest  of  Mexico.  Routledge,  Warne  & Rout- 

ledge,  1863,  in  two  volumes,  Vol.  I.  , 

128a.  Peck,  Harry  Thurston.  The  Cosmopolitan,  July,  1899. 

129.  Pott,  Mrs.  Henry.  The  Promus.  By  Francis  Bacon.  Longmans,  Green  & Co., 

London,  1883. 

130.  Pott,  Mrs.  Henry.  Did  Francis  Bacon  Write  “Shakespeare?”  Robert  Banks  & 

Son,  London,  1893. 

131.  Proceedings  of  the  Society  for  Psychical  Research,  January,  1894.  Kegan  Paul, 

Trench,  Triibner  & Co.,  London. 

132.  Pink,  Caleb.  The  Angel  of  the  Mental  Orient.  William  Reeves,  London,  1895. 

133.  Pollock,  Sir  Frederick.  Spinoza’s  Life  and  Philosophy.  Duckworth  & Co., 

London,  1899. 


XIV 


133^-  PHelps,  Elizabeth  Stuart.  The  Story  of  Jesus  Christ.  Houghton,  Mifflin  & Co., 
Boston,  1897. 

134.  Romanes,  George  John.  Mental  Evolution  in  Man,  Origin  of  Human  Faculty. 

D.  Appleton  & Co.,  New  York,  1889. 

135.  Reference  Hand  Book  of  the  Medical  Sciences.  Edited  by  Albert  H.  Buck,  in 

eight  volumes.  William  Wood  & Co.,  New  York,  1885—1889,  Vol.  II. 

136.  Renan,  Ernest.  Etudes  d’Histoire  Religieuse.  Calmann  Levy,  Paris,  1880. 

137.  Renan,  Ernest.  Histoire  du  Peuple  d’lsrael,  in  five  volumes.  Calmann  Levy, 

Paris,  1889-1894,  Vol  I. 

138.  Vol.  II  of  137. 

139.  Rossetti,  W.  M.  Prefatory  Memoir  of  William  Blake,  in  46  supra. 

140.  R P.  S.  Walk  in  the  Light. 

14 1.  Rawley,  William  D.  D.  Life  of  Bacon,  in  29. 

142.  Renan,  Ernest.  Les  Apotres.  Michel,  Levy  Freres,  Paris,  1866. 

143.  Renan,  Ernest.  Saint  Paul.  Michel,  Levy  Freres,  Paris,  1869. 

144.  Ramsay,  W.  M.  St.  Paul  the  Traveler  and  the  Roman  Citizen.  G.  P.  Putnam’s 

Sons,  New  York,  1896. 

145.  Ruggles,  H.  J.  The  Plays  of  Shakespeare  Founded  on  Literary  Form.  Hough- 

ton, Mifflin  & Co.,  Boston,  1895. 

146.  Sacred  Books  of  the  East.  Edited  by  F.  Max  Mueller.  The  Clarendon  Press, 

Oxford,  in  forty-eight  volumes,  1879—1885. 

147.  Introduction  to  Vol.  I of  146,  separate  pagination. 

148.  Khandogya,  Upanishad.  Translated  by  F.  Max  Mueller,  in  Vol.  I of  146. 

149.  Talavakara,  Upanishad.  Translated  by  F.  Max  Mueller,  in  Vol.  I of  146. 

150.  Vagasaneyi,  Samhita  Upanishad,  Translated  by  F.  Max  Mueller,  in  Vol.  I of  146. 
I 5 I.  Part  I of  Qur’an.  Translated  from  the  Arabic  by  E.  H.  Palmer,  being  Vol.  VI 

of  146. 

152.  Introduction  to  Qur’an.  By  E.  H.  Palmer,  separate  pagination,  in  Vol.  VI  of 

146. 

153.  Part  II  of  Qur’an.  Translated  from  the  Arabic  by  E.  H.  Palmer,  being  Vol.  IX 

of  146. 

154.  Bhagavadgita.  Translated  by  K.  T.  Telang,  in  Vol.  VIII  of  146. 

155.  Anugita.  Translated  by  K.  T.  Telang,  in  Vol.  VHI  of  146. 

156.  Dhammapada.  Translated  by  F.  Max  Mueller,  in  Vol.  X of  146. 

157.  Sutta-Nipata.  Translated  from  Pali  by  V.  Fausboll,  in  Vol.  X of  146. 

158.  Introduction  to  157.  By  V.  P'ausboll,  in  Vol.  X of  146,  separate  pagination. 

159.  Dhamma-kakka-Ppavattana-Sutta.  Translated  from  Pali  by  T.  W.  Rhys  Davids, 

in  Vol.  XI  of  146. 

160.  Introduction  to  159.  By  T.  W.  Rhys  Davids,  in  Vol.  XI  of  146. 

161.  Akankheyya-Sutta.  Translated  from  Pali  by  T.  W.  Rhys  Davids,  in  Vol.  XI 
of  146. 

Introduction  to  161.  By  T.  W.  Rhys  Davids,  in  Vol.  XI  of  146. 


162. 


XV 


163.  Maha  Parinibbana-Sutta.  Translalated  from  Pali  by  T.  Rhys  Davids,  in  Vol. 

XI  of  146. 

164.  Saddaharina-Pundarika ; or,  the  Lotus  of  the  True  Law.  Translated  by  H. 

Kern,  in  Vol.  XXI  of  146. 

165.  Introduction  to  164.  By  H.  Kern,  in  Vol.  XXI  of  146. 

166.  The  Texts  of  Taoism.  Translated  by  James  Legge.  Vol.  XXXIX  of  146. 

167.  Sharpe,  William.  Introduction  to  the  Songs,  Poems  and  Sonnets  of  William 

Shakespeare.  Walter  Scott,  London,  1885. 

168.  Scott,  Walter.  Edited  by  Andrew  Lang,  in  forty-eight  volumes.  Estes  & Lau- 

riat,  Boston,  1894.  Vol.  II  of  Waverley. 

169.  Introduction  to  Vol.  XXXVIII  of  168. 

170.  Stead,  William  Thomas.  In  Review  of  Reviews,  number  not  noted,  but  imme- 

diately after  Tennyson’s  death,  which  took  place  October  6,  1892. 

170a.  Spinoza.  Ethic.  Translated  from  the  Latin  by  A.  H.  Stirling,  second  edition. 
Macmillan  & Co.,  New  York,  1894. 

17 1.  Sutherland,  Jabez  Thomas.  The  Bible:  Its  Origin,  Growth  and  Character.  G. 

P.  Putnam’s  Sons,  New  York,  1893. 

172.  Salt,  H.  S.  Richard  Jefferies:  A Study.  Swan  Sonnenschein  & Co.,  London, 

1894. 

173.  Sharpe,  William.  The  Dual  Image.  H.  A.  Copley,  London,  1896. 

174.  Spedding,  James.  Life  and  Times  of  Francis  Bacon,  in  two  volumes.  Hough- 

ton, Osgood  & Co.,  Boston,  1878,  Vol.  I. 

175.  Vol.  II  of  174. 

176.  Shakespeare’s  Sonnets  and  a Lover’s  Complaint.  Reprinted  in  the  Orthography 

and  Punctuation  of  the  original  edition  of  1609.  John  Russell  Smith,  Lon- 
don, 1870. 

177.  Spedding,  James.  Evenings  with  a Reviewer,  in  two  volumes.  Houghton, 

Mifflin  & Co.,  1882,  Vol.  I. 

178.  Vol.  II  of  177. 

179.  Symonds,  J.  A.  The  Study  of  Dante.  Adam  & Charles  Black,  Edinburgh, 

1890. 

180.  Tyndall,  John.  Heat  Considered  as  a Mode  of  Motion.  D.  Appleton  & Co., 

New  York,  1863. 

181.  Tyndall,  John.  Fragments  of  Science.  D.  Appleton  & Co.,  New  York,  1871. 

182.  Tennyson,  Lord  Alfred.  A Memoir  by  His  Son,  in  two  volumes.  Macmillan 

& Co.,  London,  1897,  Vol.  I. 

182a.  Vol.  II  of  182. 

183.  Tennyson,  Lord  Alfred.  Works  in  ten  volumes.  Henry  T.  Thomas,  New 

York,  1893. 

184.  Vol.  HI  of  183. 

185.  Vol.  IV  of  183. 

186.  Vol.  VIII  of  183. 


XVI 


1 8/.  Tyner,  Paul.  The  Living  Christ.  Temple  Publishing  Co.,  Denver,  Col.,  1897. 

188.  Vaughan,  Robert  Alfred.  Hours  With  the  Mystics,  sixth  edition,  in  two  vol- 

umes. Charles  Scribner’s  Sons,  New  York,  1893,  Vol.  I. 

189.  Vol.  II  of  188. 

190.  Ward,  Lester  F.  Dynamic  Sociology;  or.  Applied  Social  Science,  in  two  vol- 

umes. D.  Appleton  & Co.,  New  York,  1883,  Vol.  I. 

191.  Whitman,  Walt.  Leaves  of  Grass.  Brooklyn,  N.  Y.,  1855. 

192.  Whitman,  Walt.  Leaves  of  Grass,  author’s  edition.  Camden,  N.  J.,  1876. 

193.  Whitman,  Walt.  Leaves  of  Grass.  David  McKay,  Philadelphia,  1891-1892. 

194.  Whitman,  Walt.  Complete  Prose  Works.  David  McKay,  Philadelphia,  1892. 

195.  Democratic  Vistas,  in  194. 

196.  Pieces  in  Early  Youth,  in  194. 

197.  Wigston,  W.  F.  C.  Francis  Bacon,  Poet,  Prophet  and  Philosopher  versus  Phan- 

tom Captain  Shakespeare.  Kegan  Paul,  Trench,  Triibner  & Co.,  London, 
1891. 

198.  Wordsworth,  William.  Poetical  Works,  seven  volumes  in  three.  Hurd  & 

Houghton,  Boston,  1877,  Vol.  II. 

199.  White,  Alexander.  Jacob  Behmen  : An  Appreciation.  Oliphant,  Anderson  & 

Ferrier,  Edinburgh  and  London,  1894. 

199a.  Walden.  By  Henry  D.  Thoreau.  Houghton,  Osgood  & Co.,  Boston,  1880. 

200.  Ward,  Lester  F.  Relation  of  Sociology  to  Anthropology.  The  American  An- 

thropologist, July,  1895. 

201.  Xenophon.  The  Anabasis  and  Memorabilia  of  Socrates.  Translated  from  the 

Greek  by  J.  S.  Watson.  Harper  & Bros.,  New  York,  1864. 

202.  Yepes,  John,  called  St.  John  of  the  Cross.  Life  and  Works,  in  two  volumes, 

the  former  by,  and  the  latter  translated  from  the  Spanish  by,  David  Lewis 
(112  supra).  Thomas  Baker,  London,  1889—1891. 

203.  Ascent  of  Mount  Carmel,  in  Vol.  I of  202. 

204.  The  Dark  Night  of  the  Soul,  in  Vol.  II  of  202. 

205.  A Spiritual  Canticle  of  the  Soul  and  the  Bridegroom  Christ,  in  Vol.  II  of  202. 

206.  The  Living  Flame  of  Love,  in  Vol.  II  of  202. 

207.  Spiritual  Maxims,  in  Vol.  II  of  202. 

208.  Poems,  in  Vol.  II  of  202. 


TABLE  OF  CONTENTS 


PAGE 


Dedication v 

Notice vii 

List  of  Books  Quoted ix 

Table  of  Contents xvii 


First  Words 


PART  I. 


I 


PART  II. 

Evolution  and  Devolution. 

CHAPTER 

1.  To  Self  Consciousness 

2.  On  the  Plane  of  Self  Consciousness 

3.  Devolution 


17 

19 

45 


PART  III. 

From  Self  to  Cosmic  Consciousness 51 


10 

11 

12 

13 

14 


PART  IV. 

Distances  of  Cosmic  Consciousness. 

Gautama  the  Buddha  

Jesus  the  Christ 

Paul  

Plotinus 

Mohammed 

Dante  

Las  Casas 

John  Yepes 

^^_^JFrancis^^B^^  . . • 

Jacob  Behmen 

William  Blake 

Honore  de  Balzac 

Walt  Whitman 

Edward  Carpenter • . 


69 

81 

93 

lOI 

104 

108 

“S 

118 

130 

149 

159 

165 


XVIIl 

PART  V. 

Additional — Some  of  Them  Lesser,  Imperfect,  and  Doubtful  Instances. 

CHAITER  PAGE 

1.  The  Twilight 212 

2.  Moses 212 

3.  Gideon  214 

4.  Isaiah 215 

5-  Li  R 215 

6.  Socrates 221 

7.  Roger  Bacon 222 

8.  Pascal 225 

9.  Benedict  Spinoza 228 

10.  James  ^ARDiNER^r* 233 

11.  Swedenborg  235 

12.  William  Wordsworth 236 

13.  Charles  G.  Finney 237 

14.  Alexander  Pushkin  239 

15.  Emerson  240 

16.  Tennyson 241 

17-  J.  B.  B 243 

18.  H.  D.  Thoreau 244 

19.  J.  B 246 

20.  C.  P 247 

21.  H.  B 251 

22.  R.  P.  S 255 

23-  E.  T 257 

24.  Ramakrisana  Paramahansa 257 

25-  J.  H.  J 261 

26.  T.  S.  R ...  262 

27.  W.  H.  W 2^ 

28.  Richard  Jefferies . 264 

29.  C.  M.  C 267 

30.  M.  C.  L 273 

31.  J.  W.  W 275 

32.  J.  William  Lloyd 284 

33.  Horace  Traubel 286 

34.  Paul  Tyner  291 

35-  C.  Y.  E 297 

36.  A.  J.  S 300 

PART  VI. 


Last  Words  . . 


303 


PART  I. 


FIRST  WORDS. 

I. 

What  is  Cosmic  Consciousness?  The  present  volume  is  an  attempt  to 
answer  this  question  ; but  notwithstanding  it  seems  well  to  make  a short  pref- 
atory statement  in  as  plain  language  as  possible  so  as  to  open  the  door,  as 
it  were,  for  the  more  elaborate  exposition  to  be  attempted  in  the  body  of  the 
work.  Cosmic  Conciousness,  then,  is  a higher  form  of  consciousness  than 
that  possessed  by  the  ordinary  man.  This  last  is  called  Self  Consciousness 
and  is  that  faculty  upon  which  rests  all  of  our  life  (both  subjective  and  objec- 
tive) which  is  not  common  to  us  and  the  higher  animals,  except  that  small 
part  of  it  which  is  derived  from  the  few  individuals  who  have  had  the  higher 
consciousness  above  named.  To  make  the  matter  clear  it  must  be  under- 
stood that  there  are  three  forms  or  grades  of  consciousness,  (i)  Simple 
Consciousness,  which  is  possessed  by  say  the  upper  half  of  the  animal  king- 
dom. By  means  of  this  faculty  a dog  or  a horse  is  just  as  conscious  of  the 
things  about  him  as  a man  is ; he  is  also  conscious  of  his  own  limbs  and 
body  and  he  knows  that  these  are  a part  of  himself.  (2)  Over  and  above 
this  Simple  Consciousness,  which  is  possessed  by  man  as  by  animals,  man 
has  another  which  is  called  Self  Consciousness.  By  virtue  of  this  faculty 
man  is  not  only  conscious  of  trees,  rocks,  waters,  his  own  limbs  and  body, 
but  he  becomes  conscious  of  himself  as  a distinct  entity  apart  from  all  the 
rest  of  the  universe.  It  is  as  good  as  certain  that  no  animal  can  realize  him- 
self in  that  way.  Further,  by  means  of  self  consciousness,  man  (who  knows 
as  the  animal  knows)  becomes  capable  of  treating  his  own  mental  states  as 
objects  of  consciousness.  The  animal  is,  as  it  were,  immersed  in  his  con- 
sciousness as  a fish  in  the  sea;  he  cannot,  even  in  imagination,  get  outside  of 
it  for  one  moment  so  as  to  realize  it.  But  man  by  virtue  of  self  conscious- 
ness can  step  aside,  as  it  were,  from  himself  and  think : “Yes,  that  thought 
that  I had  about  that  matter  is  true ; I know  it  is  true  and  I know  that  I 
know  it  is  true.”  The  writer  has  been  asked  : “How  do  you  know  that  ani- 
mals cannot  think  in  the  same  manner?”  The  answer  is  simple  and  conclu- 
sive— it  is : There  is  no  evidence  that  any  animal  can  so  think,  but  if  they 
could  we  should  soon  know  it.  Between  two  creatures  living  together,  as 
dogs  or  horses  and  men,  and  each  self  conscious,  it  would  be  the  simplest 


2 


Cosmic  Consciousness 


matter  in  the  world  to  open  up  communication.  Even  as  it  is,  diverse  as  is 
our  psychology,  we  do,  by  watching  his  acts,  enter  into  the  dog’s  mind  pretty 
freely — we  see  what  is  going  on  there — we  know  that  the  dog  sees  and  hears, 
smells  and  tastes — we  know  that  he  has  intelligence — adapts  means  to  ends 
— that  he  reasons.  If  he  was  self  conscious  we  must  have  learned  it  long 
ago.  We  have  not  learned  it  and  it  is  as  good  as  certain  that  no  dog,  horse, 
elephant  or  ape  ever  was  self  conscious.  Another  thing : on  man’s  self  con- 
sciousness is  built  everything  in  and  about  us  distinctively  human.  Lan 
guage  is  the  objective  of  which  self  consciousness  is  the  subjective.  Self  con 
sciousness  and  language  (two  in  one,  for  they  are  two  halves  of  the  same 
thing)  are  the  sine  qua  non  of  human  social  life,  of  manners,  of  institutions, 
of  industries  of  all  kinds,  of  all  arts  useful  and  fine.  If  any  animal  pos- 
sessed self  consciousness  it  seems  certain  that  it  would  upon  that  master  fac- 
ulty build  (as  man  has  done)  a superstructure  of  language;  of  reasoned  out 
customs,  industries,  art.  But  no  animal  has  done  this,  therefore  we  infer 
that  no  animal  has  self  consciousness. 

The  possession  of  self  consciousness  and  language  (its  other  self)  by  man 
creates  an  enormous  gap  between  him  and  the  highest  creature  possessing 
simple  consciousness  merely. 

Cosmic  Consciousness  is  a third  form  which  is  as  far  above  Self  Con- 
sciousness as  is  that  above  Simple  Consciousness.  With  this  form,  of  course, 
both  simple  and  self  consciousness  persist  (as  simple  cosciousness  persists 
when  self  consciousness  is  acquired),  but  added  to  them  is  the  new  faculty 
so  often  named  and  to  be  named  in  this  volume.  The  prime  characteristic 
of  cosmic  consciousness  is,  as  its  name  implies,  a consciousness  of  the  cos- 
mos, that  is,  of  the  life  and  order  of  the  universe.  What  these  words  mean 
cannot  be  touched  upon  here ; it  is  the  business  of  this  volume  to  throw 
some  light  upon  them.  There  are  many  elements  belonging  to  the  cosmic 
sense  besides  the  central  fact  just  alluded  to.  Of  these  a few  may  be  men- 
tioned. Along  with  the  consciousness  of  the  cosmos  there  occurs  an  intel- 
lectual enlightenment  or  illumination  which  alone  would  place  the  individual 
on  a new  plane  of  existence — would  make  him  almost  a member  of  a new 
species.  To  this  is  added  a state  of  moral  exaltation,  an  indescribable  feel- 
ing of  elevation,  elation,  and  joyousness,  and  a quickening  of  the  moral 
sense,  which  is  fully  as  striking  and  more  important  both  to  the  individual 
and  to  the  race  than  is  the  enhanced  intellectual  power.  With  these  come, 
what  may  be  called,  a sense  of  immortality,  a consciousness  of  eternal  life,  not  a 
conviction  that  he  shall  have  this,  but  the  consciousness  that  he  has  it  already. 

Only  a personal  experience  of  it,  or  a prolonged  study  of  men  who  have 


First  Words 


3 


passed  into  the  new  life,  will  enable  us  to  realize  what  this  actually  is  ; but  it 
has  seemed  to  the  present  writer  that  to  pass  in  review,  even  briefly  and 
imperfectly,  instances  in  which  the  condition  in  question  has  existed  would 
be  worth  while.  He  expects  his  work  to  be  useful  in  two  ways  : First,  in 
broadening  the  general  view  of  human  life  by  comprehending  in  our  mental 
vision  this  important  phase  of  it,  and  by  enabling  us  to  realize,  in  some 
measure,  the  true  status  of  certain  men  who,  down  to  the  present,  are  either 
exalted,  by  the  average  self  conscious  individual,  to  the  rank  of  gods,  or, 
adopting  the  other  extreme,  are  adjudged  insane.  And  in  the  second  place 
he  hopes  to  furnish  aid  to  his  fellow  men  in  a far  more  practical  and  impor- 
tant sense.  The  view  he  takes  is  that  our  descendants  will  sooner  or  later 
reach,  as  a race,  the  condition  of  cosmic  consciousness,  just  as,  long  ago, 
our  ancestors  passed  from  simple  to  self  consciousness.  He  believes  that 
this  step  in  evolution  is  even  now  being  made,  since  it  is  clear  to  him  both 
that  men  with  the  faculty  in  question  are  becoming  more  and  more  common 
and  also  that  as  a race  we  are  approaching  nearer  and  nearer  to  that  stage  of 
the  self  conscious  mind  from  which  the  transition  to  the  cosmic  conscious 
is  effected.  He  realizes  that,  granted  the  necessary  heredity,  any  individual 
not  already  beyond  the  age  may  enter  cosmic  consciousness.  He  knows  that 
intelligent  contact  with  cosmic  conscious  minds  assists  self  conscious  indi- 
viduals in  the  ascent  to  the  higher  plane.  He  therefore  hopes,  by  bringing 
about,  or  at  least  facilitating  this  contact,  to  aid  men  and  women  in  making 
the  almost  infinitely  important  step  in  question. 

II. 

The  immediate  future  of  our  race,  the  writer  thinks,  is  indescribably  hope- 
ful. There  are  at  the  present  moment  impending  over  us  three  revolutions, 
the  least  of  which  would  dwarf  the  ordinary  historic  upheaval  called  by  that 
name  into  absolute  insignificance.  They  are  : (i)  The  material,  economic 
and  social  revolution  which  will  depend  upon  and  result  from  the  establish- 
ment of  aerial  navigation.  (2)  The  economic  and  social  revolution  which 
will  abolish  individual  ownership  and  rid  the  earth  at  once  of  two  immense 
evils — riches  and  poverty.  And  (3)  The  psychical  revolution  of  which 
there  is  here  question. 

Either  of  the  first  two  would  (and  will)  radically  change  the  conditions 
of,  and  greatly  uplift,  human  life  ; but  the  third  will  do  more  for  humanity 
than  both  of  the  former,  were  their  importance  multiplied  by  hundreds  or 
even  thousands. 


4 


Cosmic  Consciousness 


The  three  operating  (as  they  will)  together  will  literally  create  a new  heaven 
and  a new  earth.  Old  things  will  be  done  away  and  all  will  become  new. 

Before  aerial  navigation  national  boundaries,  tariffs,  and  perhaps  distinc- 
tions of  language  will  fade  out.  Great  cities  will  no  longer  have  reason  for 
being  and  will  melt  away.  The  men  who  now  dwell  in  cities  will  inhabit  in 
summer  the  mountains  and  the  sea  shores  ; building  often  in  airy  and  beau- 
tiful spots,  now  almost  or  quite  inaccessible,  commanding  the  most  extensive 
and  magnificent  views.  In  the  winter  they  will  probably  dwell  in  communi- 
ties of  moderate  size.  As  the  herding  together,  as  now,  in  great  cities,  so 
the  isolation  of  the  worker  of  the  soil  will  become  a thing  of  the  past.  Space 
will  be  practically  annihilated,  there  will  be  no  crowding  together  and  no 
enforced  solitude. 

Before  Socialism  crushing  toil,  cruel  anxiety,  insulting  and  demoralizing 
riches,  poverty  and  its  ills  will  become  subjects  for  historical  novels. 

In  contact  with  the  flux  of  cosmic  consciousness  all  religions  known  and 
named  to-day  will  be  melted  down.  The  human  soul  will  be  revolutionized. 
Religion  will  absolutely  dominate  the  race.  It  will  not  depend  on  tradition. 
It  will  not  be  believed  and  disbelieved.  It  will  not  be  a part  of  life,  belong- 
ing to  certain  hours,  times,  occasions.  It  will  not  be  in  sacred  books  nor  in 
the  mouths  of  priests.  It  will  not  dwell  in  churches  and  meetings  and  forms 
and  days.  Its  life  will  not  be  in  prayers,  hymns  nor  discourses.  It  will  not 
depend  on  special  revelations,  on  the  words  of  gods  who  came  down  to 
teach,  nor  on  any  bible  or  bibles.  It  will  have  no  mission  to  save  men  from 
their  sins  or  to  secure  them  entrance  to  heaven.  It  will  not  teach  a future 
immortality  nor  future  glories,  for  immortality  and  all  glory  will  exist  in  the 
here  and  now.  The  evidence  of  immortality  will  live  in  every  heart  as  sight 
in  every  eye.  Doubt  of  God  and  of  eternal  life  will  be  as  impossible  as  is 
now  doubt  of  existence ; the  evidence  of  each  will  be  the  same.  Religion 
will  govern  every  minute  of  every  day  of  all  life.  Churches,  priests,  forms, 
creeds,  prayers,  all  agents,  all  intermediaries  between  the  individual  man  and 
God  will  be  permanently  replaced  by  direct  unmistakable  intercourse.  Sin 
will  no  longer  exist  nor  will  salvation  be  desired.  Men  will  not  worry  about 
death  or  a future,  about  the  kingdom  of  heaven,  about  what  may  come  with 
and  after  the  cessation  of  the  life  of  the  present  body.  Each  soul  will  feel 
and  know  itself  to  be  immortal,  will  feel  and  know  that  the  entire  universe 
with  all  its  good  and  with  all  its  beauty  is  for  it  and  belongs  to  it  forever. 
The  world  peopled  by  men  possessing  cosmic  consciousness  will  be  as  far 
removed  from  the  world  of  to-day  as  this  is  from  the  world  as  it  was  before  the 
advent  of  self  consciousness. 


First  Words 


5 


III. 

There  is  a tradition,  probably  very  old,  to  the  effect  that  the  first  man  was 
innocent  and  happy  until  he  ate  of  the  fruit  of  the  tree  of  the  knowledge  of 
good  and  evil.  That  having  eaten  thereof  he  became  aware  that  he  was 
naked  and  was  ashamed.  Further,  that  then  sin  was  born  into  the  world,  the 
miserable  sense  whereof  replaced  man’s  former  feeling  of  innocency.  That 
then  and  not  till  then  man  began  to  labor  and  to  cover  his  body.  Stranger 
than  all  (so  it  seems  to  us),  the  story  runs,  that  along  with  this  change  or 
immediately  following  upon  it  there  came  into  man’s  mind  the  feinarkable 
conviction  which  has  never  since  left  it  but  which  has  been  kept  alive  by  its 
own  inherent  vitality  and  by  the  teaching  of  all  true  seers,  prophets  and 
poets  that  this  accursed  thing  which  has  bitten  man’s  heel  (laming  him,  hin- 
dering his  progress  and  especially  making  this  halting  and  painful)  should 
eventually  be  crushed  and  subjugated  by  man  himself — by  the  rising  up 
within  him  of  a Saviour — the  Christ. 

Man’s  progenitor  was  a creature  (an  animal)  walking  erect  but  with  sim- 
ple consciousness  merely.  He  was  (as  are  to-day  the  animals)  incapable  of 
sin  or  of  the  feeling  of  sin  and  equally  incapable  of  shame  (at  least  in  the 
human  sense).  He  had  no  feeling  or  knowledge  of  good  and  evil.  He  as 
yet  knew  nothing  of  what  we  call  work  and  had  never  labored.  From  this 
state  he  fell  (or  rose)  into  self  consciousness,  his  eyes  were  opened,  he  knew 
that  he  was  naked,  he  felt  shame,  acquired  the  sense  of  sin  (became  in  fact 
what  is  called  a sinner),  and  learned  to  do  certain  things  in  order  to  encom- 
pass certain  ends — that  is,  he  learned  to  labor. 

For  weary  eons  this  condition  has  lasted — the  sense  of  sin  still  haunts 
his  pathway — by  the  sweat  of  his  brow  he  still  eats  bread — he  is  still  ashamed. 
Where  is  the  deliverer,  the  Saviour  ? Who  or  what  ? 

The  Saviour  of  man  is  Cosmic  Consciousness — in  Paul’s  language — the 
Christ.  The  cosmic  sense  (in  whatever  mind  it  appears)  crushes  the  ser- 
pent’s head — destroys  sin,  shame,  the  sense  of  good  and  evil  as  contrasted 
one  with  the  other,  and  will  annihilate  labor,  though  not  human  activity. 

The  fact  that  there  came  to  man  along  with  or  immediately  after  his  acqui- 
sition of  self  consciousness  the  inchoate  premonition  of  another  and  higher 
consciousness  which  was  yet,  at  that  time,  many  milleniums  in  the  future  is 
surely  most  noteworthy  though  not  necessarily  surprising.  We  have  in 
biology  many  analogous  facts  such  as  premonition  of,  and  preparation 
for,  by  the  individual  of  states  and  circumstances  of  which  he  has  had 
no  experience  and  we  see  the  same  thing  in  the  maternal  instinct  in  the 
very  young  girl. 


6 


Cosmic  Consciousness 


The  universal  scheme  is  woven  in  one  piece  and  is  permeable  to  con- 
sciousness or  (and  especially)  to  sub-consciousness  throughout  and  in  every 
direction.  The  universe  is  a vast,  grandiose,  terrible,  multiform  yet  uni- 
form evolution.  The  section  which  especially  concerns  us  is  that  which 
extends  from  brute  to  man,  from  man  to  demigod,  and  constitutes  the  im- 
posing drama  of  humanity — its  scene  the  surface  of  the  planet — its  time  a 
million  years. 

IV. 

The  purpose  of  these  preliminary  remarks  is  to  throw  as  much  light  as 
possible  on  the  subject  of  this  volume,  so  as  to  increase  the  pleasure  and 
profit  of  its  perusal.  A personal  exposition  of  the  writer’s  own  introduction 
to  the  main  fact  treated  of  will  perhaps  do  as  much  as  anything  else  could  to 
further  this  end.  He  will  therefore  frankly  set  down  here  a very  brief  outline 
of  his  early  mental  life  and  give  a short  account  of  his  slight  experience  of 
what  he  calls  cosmic  consciousness.  The  reader  will  readily  see  therefrom 
whence  came  the  ideas  and  convictions  presented  in  the  following  pages. 

He  was  born  of  good  middle  class  English  stock  and  grew  up  almost 
without  education  on  what  was  then  a backwoods  Canadian  farm.  As  a 
child  he  assisted  in  such  labor  as  lay  within  his  power.  Tended  cattle,  horses, 
sheep,  pigs ; brought  in  firewood,  worked  in  the  hay  field,  drove  oxen  and 
horses,  ran  errands.  His  pleasures  were  as  simple  as  his  labors.  An  occa- 
sional visit  to  a neighboring  small  town,  a game  of  ball,  bathing  in  the  creek 
that  ran  through  his  father’s  farm,  the  making  and  sailing  of  mimic  ships, 
the  search  for  birds’  eggs  and  flowers  in  the  spring,  and  for  wild  fruits  in  the 
summer  and  fall,  afforded  him,  with  his  skates  and  handsled  in  the  winter, 
his  homely,  much  loved  recreations.  While  still  a young  boy  he  read  with 
keen  appreciation  Marryat’s  novels,  Scott’s  poems  and  novels,  and  other 
similar  books  dealing  with  outdoor  nature  and  human  life.  He  never,  even 
as  a child,  accepted  the  doctrines  of  the  Christian  church  ; but,  as  soon  as  old 
enough  to  dwell  at  all  on  such  themes,  conceived  that  Jesus  was  a man — 
great  and  good  no  doubt,  but  a man.  That  no  one  would  ever  be  con- 
demned to  everlasting  pain.  That  if  a conscious  God  existed  he  was  the 
supreme  master  and  meant  well  in  the  end  to  all ; but  that,  this  visible  life 
here  being  ended,  it  was  doubtful,  or  more  than  doubtful,  whether  conscious 
identity  would  be  preserved.  The  boy  (even  the  child)  dwelt  on  these  and 
similar  topics  far  more  than  anyone  would  suppose ; but  probably  not  more 
than  many  other  introspective  small  fellow  mortals.  He  was  subject  at  times 
to  a sort  of  ecstasy  of  curiosity  and  hope.  As  on  one  special  occasion  when 
about  ten  years  old  he  earnestly  longed  to  die  that  the  secrets  of  the  beyond. 


First  Words 


7 


if  there  was  any  beyond,  might  be  revealed  to  him  ; also  to  agonies  of  anxiety 
and  terror,  as  for  instance,  at  about  the  same  age  he  read  Reynold’s  “Faust,” 
and,  being  near  its  end  one  sunny  afternoon,  he  laid  it  down  utterly  unable 
to  continue  its  perusal,  and  went  out  into  the  sunshine  to  recover  from  the 
horror  (after  more  than  fifty  years  he  distinctly  recalls  it)  which  had  seized 
him.  The  boy’s  mother  died  when  he  was  only  a few  years  old,  and  his  father 
shortly  afterwards.  The  outward  circumstances  of  his  life  in  some  respects 
became  more  unhappy  than  can  readily  be  told.  At  sixteen  the  boy  left  home 
to  live  or  die  as  might  happen.  For  five  years  he  wandered  over  North  Amer- 
ica from  the  great  Lakes  to  the  Gulf  of  Mexico  and  from  the  Upper  Ohio  to 
San  Francisco.  He  worked  on  farms,  on  railways,  on  steamboats,  and  in  the 
placer  diggings  of  Western  Nevada.  Several  times  he  nearly  suffered  ship- 
wreck by  sickness,  starvation,  freezing,  and  once  on  the  banks  of  the  Hum- 
boldt River,  in  Utah,  fought  for  his  life  half  a day  with  the  Shoshone  Indians. 
After  five  years’  wandering,  at  the  age  of  twenty-one,  he  returned  to  the 
country  where  his  childhood  had  been  passed.  A moderate  sum  of  money 
from  his  dead  mother  enabled  him  to  spend  some  years  in  study,  and  his 
mind,  after  lying  so  long  fallow,  absorbed  ideas  with  extraordinary  facility.  He 
graduated  with  high  honors  four  years  after  his  return  from  the  Pacific  Coast. 
Outside  of  the  collegiate  course  he  read  with  avidity  many  speculative  books, 
such  as  the  “Origin  of  Species,”  Tyndall’s  “Heat”  and  “Essays,  ” Buckle’s 
“ History,”  “ Essays  and  Reviews,”  and  much  poetry,  especially  such  as 
seemed  to  him  free  and  fearless.  In  this  species  of  literature  he  soon  pre- 
ferred Shelley,  and  of  his  poems,  “Adonias”  and  “Prometheus”  were  his 
favorites.  His  life  for  some  years  was  one  passionate  note  of  interrogation, 
an  unappeasable  hunger  for  enlightenment  on  the  basic  problems.  Leaving 
college,  he  continued  his  search  with  the  same  ardor.  Taught  himself  French 
that  he  might  read  Auguste  Comte,  Hugo  and  Renan,  and  German  that  he 
might  read  Goethe,  especially  “Faust.”  At  the  age  of  thirty  he  fell  in  with 
“ Leaves  of  Grass,”  and  at  once  saw  that  it  contained,  in  greater  measure 
than  any  book  so  far  found,  what  he  had  so  long  been  looking  for.  He  read 
the  “ Leaves  ” eagerly,  even  passionately,  but  for  several  years  derived  little 
from  them.  At  last  light  broke  and  there  was  revealed  to  him  (as  far  per- 
haps as  such  things  can  be  revealed)  at  least  some  of  the  meanings.  Then 
occurred  that  to  which  the  foregoing  is  preface. 

It  was  in  the  early  spring,  at  the  beginning  of  his  thirty-sixth  year.  He 
and  two  friends  had  spent  the  evening  reading  Wordsworth,  Shelley,  Keats, 
Browning,  and  especially  Whitman.  They  parted  at  midnight,  and  he  had 
a long  drive  in  a hansom  (it  was  in  an  English  city).  His  mind,  deeply. 


8 


Cosmic  Consciousness 


under  the  influence  of  the  ideas,  images  and  emotions  called  up  by  the 
reading  and  talk  of  the  evening,  was  calm  and  peaceful.  He  was  in  a state 
of  quiet,  almost  passive  enjoyment.  All  at  once,  without  warning  of  any 
kind,  he  found  himself  wrapped  around  as  it  were  by  a flame-colored  cloud. 
For  an  instant  he  thought  of  fire,  some  sudden  conflagration  in  the  great 
city;  the  next  he  knew  that  the  light  was  within  himself.  Directly  after- 
wards came  upon  him  a sense  of  exultation,  of  immense  joyousness  accom- 
panied or  immediately  followed  by  an  intellectual  illumination  quite  impos- 
sible to  describe.  Into  his  brain  streamed  one  momentary  lightning-flash  of 
the  Brahmic  Splendor  which  has  ever  since  lightened  his  life  ; upon  his  heart 
fell  one  drop  of  Brahmic  Bliss,  leaving  thenceforward  for  always  an  after 
taste  of  heaven.  Among  other  things  he  did  not  come  to  believe,  he 
saw  and  knew  that  the  Cosmos  is  not  dead  matter  but  a living  Presence, 
that  the  soul  of  man  is  immortal,  that  the  universe  is  so  built  and  ordered 
that  without  any  peradventure  all  things  work  together  for  the  good  of  each 
and  all,  that  the  foundation  principle  of  the  world  is  what  we  call  love  and 
that  the  happiness  of  every  one  is  in  the  long  run  absolutely  certain.  He 
claims  that  he  learned  more  within  the  few  seconds  during  which  the  illumi- 
nation lasted  than  in  previous  months  or  even  years  of  study,  and  that  he 
learned  much  that  no  study  could  ever  have  taught. 

The  illumination  itself  continued  not  more  than  a few  moments,  but  its 
effects  proved  ineffaceable  ; it  was  impossible  for  him  ever  to  forget  what  he 
at  that  time  saw  and  knew;  neither  did  he,  or  could  he,  ever  doubt  the  truth 
of  what  was  then  presented  to  his  mind.  There  was  no  return  that  night  or 
at  any  other  time  of  the  experience.  He  subsequently  wrote  a book  (28a.) 
in  which  he  sought  to  embody  the  teaching  of  the  illumination.  Some  who 
read  it  thought  very  highly  of  it,  but  (as  was  to  be  expected  for  many 
reasons)  it  had  little  circulation. 

The  supreme  occurrence  of  that  night  was  his  real  and  sole  initiation  to 
the  new  and  higher  order  of  ideas.  But  it  was  only  an  initiation.  He  saw 
the  light  but  had  no  more  idea  whence  it  came  and  what  it  meant  than  had 
the  first  creature  that  saw  the  light  of  the  sun.  Years  afterwards  he  met 
C.  P.,  of  whom  he  had  often  heard  as  having  extraordinary  spiritual  insight. 
He  found  that  C.  P.  had  entered  the  higher  life  of  which  he  had  had  a 
glimpse  and  had  had  a large  experience  of  its  phenomena.  His  conversa- 
tion with  C.  P.  threw  a flood  of  light  upon  the  true  meaning  of  what  he  had 
himself  experienced. 

Looking  round  then  upon  the  world  of  man,  he  saw  the  significance  of 
the  subjective  light  in  the  case  of  Paul  and  in  that  of  Mohammed.  The  secret 


First  Words 


9 


of  Whitman’s  transcendent  greatness  was  revealed  to  him.  Certain  conver- 
sations with  J.  H.  J.  and  with  J.  B.  helped  him  not  a little.  Personal  inter- 
course with  Edward  Carpenter,  T.  S.  R.,  C.  M.  C.  and  M.  C.  L.  assisted  greatly 
in  the  broadening  and  clearing  up  of  his  speculations,  in  the  extension  and 
co-ordination  of  his  thought.  But  much  time  and  labor  were  still  required 
before  the  germinal  concept  could  be  satisfactorily  elaborated  and  matured, 
the  idea,  namely,  that  there  exists  a family  sprung  from,  living  among,  but 
scarcely  forming  a part  of  ordinary  humanity,  whose  members  are  spread 
abroad  throughout  the  advanced  races  of  mankind  and  throughout  the  last 
forty  centuries  of  the  world’s  history. 

The  trait  that  distinguishes  these  people  from  other  men  is  this : Their 
spiritual  eyes  have  been  opened  and  they  have  seen.  The  better  known 
members  of  this  group  who,  were  they  collected  together,  could  be  accomo- 
dated all  at  one  time  in  a modern  drawing-room,  have  created  all  the  great 
modern  religions,  beginning  with  Taoism  and  Buddhism,  and  speaking  gen- 
erally have  created,  through  religion  and  literature,  modern  civilization.  Not 
that  they  have  contributed  any  large  numerical  proportion  of  the  books  which 
have  been  written,  but  that  they  have  produced  the  few  books  which  have 
inspired  the  larger  number  of  all  that  have  been  written  in  modern  times. 
These  men  dominate  the  last  twenty-five,  especially  the  last  five,  centuries  as 
stars  of  the  first  magnitude  dominate  the  midnight  sky. 

A man  is  identified  as  a member  of  this  family  by  the  fact  that  at  a certain 
age  he  has  passed  through  a new  birth  and  risen  to  a higher  spiritual  plane. 
The  reality  of  the  new  birth  is  demonstrated  by  the  subjective  light  and  other 
phenomena.  The  object  of  the  present  volume  is  to  teach  others  what  little 
the  writer  himself  has  been  able  to  learn  of  the  spiritual  status  of  this  new 
race. 

V. 

It  remains  to  say  a few  words  upon  the  psychological  origin  of  what  is 
called  in  this  book  Cosmic  Consciousness,  which  must  not  be  looked  upon  as 
being  in  any  sense  supernatural  or  supranormal — as  anything  more  or  less 
than  a natural  growth. 

Although  in  the  birth  of  Cosmic  Consciousness  the  moral  nature  plays 
an  important  part,  it  will  be  better  for  many  reasons  to  confine  our  attention 
at  present  to  the  evolution  of  the  intellect.  In  this  evolution  there  are  four 
distinct  steps.  The  first  of  them  was  taken  when  upon  the  primary  quality 
of  excitability  sensation  was  established.  At  this  point  began  the  acquisition 
and  more  or  less  perfect  registration  of  sense  impressions — that  is,  of  percepts. 


lO 


Cosmic  Consciousness 


A percept  is  of  course  a sense  impression — a sound  is  heard  or  an  object 
seen  and  the  impression  made  is  a percept.  If  we  could  go  back  far  enough 
we  should  find  among  our  ancestors  a creature  whose  whole  intellect  was 
made  up  simply  of  these  percepts.  But  this  creature  (whatever  name  it 
ought  to  bear)  had  in  it  what  may  be  called  an  eligibility  of  growth,  and  what 
happened  with  it  was  something  like  this:  Individually  and  from  generation 
to  generation  it  accumulated  these  percepts,  the  constant  repetition  of  which, 
calling  for  further  and  further  registration,  led,  in  the  struggle  for  existence 
and,  under  the  law  of  natural  selection,  to  an  accumulation  of  cells  in  the  cen- 
tral sense  ganglia ; the  multiplication  of  cells  made  further  registration  pos- 
sible ; that,  again,  made  further  growth  of  the  ganglia  necessary,  and  so  on. 
At  last  a condition  was  reached  in  which  it  became  possible  for  our  ancestor 
to  combine  groups  of  these  percepts  into  what  we  to-day  call  a recept.  This 
process  is  very  similar  to  that  of  composite  photography.  Similar  percepts 
(as  of  a tree)  are  registered  one  over  the  other  until  (the  nerve  center  having 
become  competent  to  the  task)  they  are  generalized  into,  as  it  were,  one  per- 
cept ; but  that  compound  percept  is  neither  more  nor  less  than  a recept — a 
something  that  has  been  received. 

Now  the  work  of  accumulation  begins  again  on  a higher  plane:  the 
sensory  organs  keep  steadily  at  work  manufacturing  percepts ; the  receptual 
centers  keep  steadily  at  work  manufacturing  more  and  yet  more  recepts  from 
the  old  and  the  new  percepts ; the  capacities  of  the  central  ganglia  are  con- 
stantly taxed  to  do  the  necessary  registration  of  percepts,  the  necessary  elab- 
oration of  these  into  recepts  and  the  necessary  registration  of  recepts ; then 
as  the  ganglia  by  use  and  selection  are  improved  they  constantly  manufacture 
from  percepts  and  from  the  initial  simple  recepts,  more  and  more  complex, 
that  is,  higher  and  higher  recepts. 

At  last,  after  many  thousands  of  generations  have  lived  and  died,  comes 
a time  when  the  mind  of  the  animal  we  are  considering  has  reached  the 
highest  possible  point  of  purely  receptual  intelligence  ; the  accumulation  of 
percepts  and  of  recepts  has  gone  on  until  no  greater  stores  of  impressions 
can  be  laid  up  and  no  further  elaboration  of  these  can  be  accomplished  on 
the  plane  of  receptual  intelligence.  Then  another  break  is  made  and  the 
higher  recepts  are  replaced  by  concepts.  The  relation  of  a concept  to  a 
recept  is  somewhat  similar  to  the  relation  of  algebra  to  arithmetic.  A recept 
is,  as  I have  said,  a composite  image  of  hundreds,  perhaps  thousands,  of 
percepts  ; it  is  itself  an  image  abstracted  from  many  images  ; but  a concept 
is  that  same  composite  image — that  same  recept — named,  ticketed,  and,  as 
it  were,  dismissed.  A concept  is  in  fact  neither  more  nor  less  than  a named 


First  Words 


1 1 

recept — the  name,  that  is,  the  sign  (as  in  algebra),  standing  henceforth  for 
the  thing  itself,  that  is,  for  the  recept. 

Now  it  is  as  clear  as  day  to  any  one  who  will  give  the  least  thought  to 
the  subject,  that  the  revolution  by  which  concepts  are  substituted  for  recepts 
increases  the  efficiency  of  the  brain  for  thought  as  much  as  the  introduction 
of  machinery  increased  the  capacity  of  the  race  for  work — or  as  much  as 
the  use  of  algebra  increases  the  power  of  the  mind  in  mathematical  calcula- 
tions. To  replace  a great  cumbersome  recept  by  a simple  sign  was  almost 
like  replacing  actual  goods — as  wheat,  fabrics  and  hardware — by  entries  in 
the  ledger. 

But,  as  hinted  above,  in  order  that  a recept  may  be  replaced  by  a concept 
it  must  be  named,  or,  in  other  words,  marked  with  a sign  which  stands  for  it 
— just  as  a check  stands  for  a piece  of  baggage  or  as  an  entry  in  a ledger 
stands  for  a piece  of  goods  ; in  other  words,  the  race  that  is  in  possession  of 
concepts  is  also,  and  necessarily,  in  possession  of  language.  i Further,  it 
should  be  noted,  as  the  possession  of  concepts  implies  the  possession  of  lan- 
guage, so  the  possession  of  concepts  and  language  (which  are  in  reality  two 
aspects  of  the  same  thing)  implies  the  possession  of  self  consciousness.  All 
this  means  that  there  is  a moment  in  the  evolution  of  mind  when  the  re- 
ceptual  intellect,  capable  of  simple  consciousness  only,  becomes  almost  or 
quite  instantaneously  a conceptual  intellect  in  possession  of  language  and 
self  consciousness. 

When  we  say  that  an  individual,  whether  an  adult  individual  long  ago  or  a 
child  to-day  does  not  matter,  came  into  possession  of  concepts,  of  language 
and  of  self  consciousness  in  an  instant,  we,  of  course,  mean  that  the  indi- 
vidual came  into  possession  of  self  consciousness  and  of  one  or  a few  con- 
cepts and  of  one  or  a few  true  words  instantaneously  and  not  that  he  entered 
into  possession  of  a whole  language  in  that  short  time.  In  the  history  of 
the  individual  man  the  point  in  question  is  reached  and  passed  at  about  the 
age  of  three  years ; in  the  history  of  the  race  it  was  reached  and  passed 
several  hundred  thousand  years  ago. 

We  have  now,  in  our  analysis,  reached  the  point  where  we  each  individ- 
ually stand,  the  point,  namely,  of  the  conceptual,  self  conscious  mind.  In 
acquiring  this  new  and  higher  form  of  consciousness  it  must  not  for  a 
moment  be  supposed  that  we  have  dropped  either  our  receptual  intelligence 
or  our  old  perceptual  mind  ; as  a matter  of  fact  we  could  not  live  without 
these  any  more  than  could  the  animal  who  has  no  other  mind  than  them. 
Our  intellect,  then,  to-day  is  made  up  of  a very  complex  mixture  of  percepts, 
recepts  and  concepts. 


Cosmic  Consciousness 


I 2 

Let  us  now  for  a moment  consider  the  concept.  This  may  be  considered 
as  a large  and  complex  recept ; but  larger  and  more  complex  than  any 
recept.  It  is  made  up  of  one  or  more  recepts  combined  with  probably  sev- 
eral percepts.  This  extremely  complex  recept  is  then  marked  by  a sign  ; that 
is,  it  is  named  and  in  virtue  of  its  name  it  becomes  a concept.  The  concept, 
after  being  named  or  marked,  is  (as  it  were)  laid  away,  just  as  a piece  of 
checked  baggage  is  marked  by  its  check  and  piled  in  the  baggage-room. 

By  means  of  this  check  we  can  send  the  trunk  to  any  part  of  America 
without  ever  seeing  it  or  knowing  just  where  it  is  at  a given  moment.  So 
by  means  of  their  signs  we  can  build  concepts  into  elaborate  calculations, 
into  poems  and  into  systems  of  philosophy,  without  knowing  half  the  time 
anything  about  the  thing  represented  by  the  individual  concepts  that  we  are 
using. 

And  here  a remark  must  be  made  aside  from  the  main  argument.  It  has 
been  noticed  thousands  of  times  that  the  brain  of  a thinking  .man  does  not 
exceed  in  size  the  brain  of  a non-thinking  wild  man  in  anything  like  the  pro- 
portion in  which  the  mind  of  the  thinker  exceeds  the  mind  of  the  savage. 
The  reason  is  that  the  brain  of  a Herbert  Spencer  has  very  little  more  work 
to  do  than  has  the  brain  of  a native  Australian,  for  this  reason,  that  Spencer 
does  all  his  characteristic  mental  work  by  signs  or  counters  which  stand  for 
concepts,  while  the  savage  does  all  or  nearly  all  his  by  means  of  cumbersome 
recepts.  The  savage  is  in  a position  comparable  to  that  of  the  astronomer 
who  makes  his  calculations  by  arithmetic,  while  Spencer  is  in  the  position  of 
one  who  makes  them  by  algebra.  The  first  will  fill  many  great  sheets  of 
paper  with  figures  and  go  through  immense  labor ; the  other  will  make  the 
same  calculations  on  an  envelope  and  with  comparatively  little  mental  work. 

The  next  chapter  in  the  story  is  the  accumulation  of  concepts.  This  is 
a double  process.  From  the  age,  we  will  say,  of  three  years  each  one  accu- 
mulates year  by  year  a larger  and  larger  number,  while  at  the  same  time  the 
individual  concepts  are  becoming  constantly  more  and  more  complex.  Con- 
sider for  instance  the  concept  science  as  it  exists  in  the  mind  of  a boy  and  of 
a middle  aged  thinking  man  ; with  the  former  it  stood  for  a few  dozen  or  a 
few  hundred  facts ; with  the  latter  for  many  thousands. 

Is  there  to  be  any  limit  to  this  growth  of  concepts  in  number  and  com- 
plexity ? Whoever  will  seriously  consider  that  question  will  see  that  there 
must  be  a limit.  No  such  process  could  go  on  to  infinity.  Should  nature 
attempt  such  a feat  the  brain  would  have  to  grow  until  it  could  no  longer  be 
fed  and  a condition  of  deadlock  be  reached  which  would  forbid  further 
progress. 


First  Words 


13 


We  have  seen  that  the  expansion  of  the  perceptual  mind  had  a necessary 
limit ; that  its  own  continued  life  led  it  inevitably  up  to  and  into  the  recep- 
tual  mind.  That  the  receptual  mind  by  its  own  growth  was  inevitably  led 
up  to  and  into  the  conceptual  mind.  A priori  considerations  make  it  certain 
that  a corresponding  outlet  will  be  found  for  the  conceptual  mind. 

But  we  do  not  need  to  depend  on  abstract  reasoning  to  demonstrate  the 
necessary  existence  of  the  supra  conceptual  mind,  since  it  exists  and  can  be 
studied  with  no  more  difficulty  than  other  natural  phenomena.  The  supra 
conceptual  intellect,  the  elements  of  which  instead  of  being  concepts  are 
intuitions,  is  already  (in  small  numbers  it  is  true)  an  established  fact,  and  the 
form  of  consciousness  that  belongs  to  that  intellect  may  be  called  and  has 
been  called — Cosmic  Consciousness. 

Thus  we  have  four  distinct  stages  of  intellect,  all  abundantly  illustrated 
in  the  animal  and  human  worlds  about  us — all  equally  illustrated  in  the  indi- 
vidual growth  of  the  cosmic  conscious  mind  and  all  four  existing  together  in 
that  mind  as  the  first  three  exist  together  in  the  ordinary  human  mind. 
These  four  stages  are,  first,  the  perceptual  mind — the  mind  made  up  of  per- 
cepts or  sense  impressions;  second,  the  mind  made  up  of  these  and  recepts 
— the  so  called  receptual  mind,  or  in  other  words  the  mind  of  simple  con- 
sciousness; third,  we  have  the  mind  made  up  of  percepts,  recepts  and  con- 
cepts, called  sometimes  the  conceptual  mind  or  otherwise  the  self  conscious 
mind — the  mind  of  self  consciousness;  and,  fourth,  and  last,  we  have  the 
intuitional  mind — the  mind  whose  highest  element  is  not  a recept  or  a con- 
cept but  an  intuition.  This  is  the  mind  in  which  sensation,  simple  conscious- 
ness and  self  consciousness  are  supplemented  and  crowned  with  cosmic 
consciousness. 

But  it  is  necessary  to  show  more  clearly  still  the  nature  of  these  four 
stages  and  their  relation  one  to  the  other.  The  perceptual  or  sensational 
stage  of  intellect  is  easy  enough  to  understand,  so  may  be  passed  by  in  this 
place  with  only  one  remark,  namely,  that  in  a mind  made  up  wholly  of  per- 
cepts there  is  no  consciousness  of  any  sort.  When,  however,  the  receptual 
mind  comes  into  existence  simple  consciousness  is  born,  which  means  that 
animals  are  conscious  (as  we  know  they  are)  of  the  things  they  see  about 

them.  But  the  receptual  mind  is  capable  of  simple  consciousness  only — 
that  is,  the  animal  is  conscious  of  the  object  which  he  sees,  but  he  does  not 
know  he  is  conscious  of  it ; neither  is  the  animal  conscious  of  itself  as  a dis- 
tinct entity  or  personality.  In  still  other  words,  the  animal  cannot  stand 
outside  of  itself  and  look  at  itself  as  any  self  conscious  creature  can.  This, 

then,  is  simple  consciousness : to  be  conscious  of  the  things  about  one,  but 


14 


Cosmic  Consciousness 


not  to  be  conscious  of  one’s  self.  But  when  I have  reached  self  consciousness 
I am  not  only  conscious  of  what  I see,  but  I know  I am  conscious  of  it. 
Also  1 am  conscious  of  myself  as  a separate  entity  and  personality  and  I can 
stand  apart  from  myself  and  contemplate  myself,  and  can  analyze  and  judge 
the  operations  of  my  own  mind  as  I would  analyze  and  judge  anything  else. 
This  self  consciousness  is  only  possible  after  the  formation  of  concepts  and 
the  consequent  birth  of  language.  Upon  self  consciousness  is  based  all  dis- 
tinctively human  life  so  far,  except  what  has  proceeded  from  the  few  cosmic 
conscious  minds  of  the  last  three  thousand  years.  Finally  the  basic  fact  in 
cosmic  consciousness  is  implied  in  its  name — that  fact  is  consciousness  of  the 
cosmos — this  is  what  is  called  in  the  East  the  “ Brahmic  Splendor,”  which  is 
in  Dante’s  phrase  capable  of  transhumanizing  a man  into  a god.  Whitman, 
who  has  an  immense  deal  to  say  about  it,  speaks  of  it  in  one  place  as  “ in- 
effable light — light  rare,  untellable,  lighting  the  very  light — beyond  all  signs, 
descriptions,  languages.”  This  consciousness  shows  the  cosmos  to  consist 
not  of  dead  matter  governed  by  unconscious,  rigid,  and  unintending  law ; it 
shows  it  on  the  contrary  as  entirely  immaterial,  entirely  spiritual  and  entirely 
alive  ; it  shows  that  death  is  an  absurdity,  that  everyone  and  everything  has 
eternal  life ; it  shows  that  the  universe  is  God  and  that  God  is  the  universe, 
and  that  no  evil  ever  did  or  ever  will  enter  into  it ; a great  deal  of  this  is,  of 
course,  from  the  point  of  view  of  self  consciousness,  absurd;  it  is  neverthe- 
less undoubtedly  true.  Now  all  this  does  not  mean  that  when  a man  has 
cosmic  consciousness  he  knows  everything  about  the  universe.  We  all  know 
that  when  at  three  years  of  age  we  acquired  self  consciousness  we  did  not  at 
once  know  all  about  ourselves ; we  know,  on  the  contrary,  that  after  a great 
many  thousands  of  years  of  experience  of  himself  man  still  to-day  knows 
comparatively  little  about  himself  considered  even  as  a self  conscious  per- 
sonality. So  neither  does  a man  know  all  about  the  cosmos  merely  because 
he  becomes  conscious  of  it.  If  it  has  taken  the  race  several  hundred  thou- 
sand years  to  learn  a smattering  of  the  science  of  humanity  since  its  aqui- 
sition  of  self  consciousness,  so  it  may  take  it  millions  of  years  to  acquire  a 
smattering  of  the  science  of  God  after  its  acquisition  of  cosmic  consciousness. 

As  on  self  consciousness  is  based  the  human  world  as  we  see  it  with  all 
its  works  and  ways,  so  on  cosmic  consciousness  is  based  the  higher  religions 
and  the  higher  philosophies  and  what  comes  from  them,  and  on  it  will  be 
based,  when  it  becomes  more  general,  a new  world  of  which  it  would  be  idle 
to  try  to  speak  to-day. 

The  philosophy  of  the  birth  of  cosmic  consciousness  in  the  individual  is 
very  similar  to  that  of  the  birth  of  self  consciousness.  The  mind  becomes 


First  Words 


15 


overcrowded  (as  it  were)  with  concepts  and  these  are  constantly  becoming 
larger,  more  numerous  and  more  and  more  complex ; some  day  (the  condi- 
tions being  all  favorable)  the  fusion,  or  what  might  be  called  the  chemical 
union,  of  several  of  them  and  of  certain  moral  elements  takes  place  ; the 
result  is  an  intuition  and  the  establishment  of  the  intuitional  mind,  or,  in 
other  words,  cosmic  consciousness. 

The  scheme  by  which  the  mind  is  built  up  is  uniform  from  beginning  to 
end  : a recept  is  made  of  many  percepts ; a concept  of  many  or  several  re- 
cepts  and  percepts,  and  an  intuition  is  made  of  many  concepts,  recepts  and 
percepts  together  with  other  elements  belonging  to  and  drawn  from  the  moral 
nature.  The  cosmic  vision  or  the  cosmic  intuition,  from  which  what  may  be 
called  the  new  mind  takes  its  name,  is  thus  seen  to  be  simply  the  complex 
and  union  of  all  prior  thought  and  experience — just  as  self  consciousness  is 
the  complex  and  union  of  all  thought  and  experience  prior  to  it. 


PART  II. 


EVOLUTION  AND  DEVOLUTION. 

Chapter  i. 

To  Self  Consciousness. 

It  will  be  necessary,  in  the  first  place,  for  the  reader  of  this  book  to  have 
before  his  mind  a tolerably  complete  idea  in  outline  of  mental  evolution  in 
all  its  three  branches — sensuous,  intellectual  and  emotional — up  to  and  through 
the  status  of  self  consciousness.  Without  such  a mental  image  as  basis  for 
the  new  conception  this  last  (that  is,  cosmic  consciousness)  to  most  people 
would  seem  extravagant  and  even  absurd.  With  such  necessary  foundation 
the  new  concept  will  appear  to  the  intelligent  reader  what  it  is  : A matter  of 
course — an  inevitable  sequel  to  what  preceded  and  led  up  to  it.  In  attempt- 
ing to  give  an  idea  of  this  vast  evolution  of  mental  phenomena  from  its 
beginning  in  far  off  geologic  ages  down  to  the  latest  phases  reached  by  our 
own  race  anything  like  an  exhaustive  treatise  could  not,  of  course,  be  thought 
of  here.  The  method  actually  adopted  is  more  or  less  broken  and  frag- 
mentary, but  enough  (it  is  thought)  is  given  for  the  present  purpose,  and 
those  who  desire  more  will  have  no  difficulty  in  finding  it  in  other  treatises, 
such  as  the  admirable  work  of  Romanes  [134].  All  the  present  writer  aims 
at  is  the  exposition  of  cosmic  consciousness  and  a barely  sufficient  account 
of  the  lower  mental  phenomena  to  make  that  subject  fully  intelligible ; any- 
thing further  would  only  burden  this  book  to  no  good  purpose. 

The  upbuilding  or  unfolding  of  the  knowable  universe  presents  to  our 
minds  a series  of  gradual  ascents  each  divided  from  the  next  by  an  apparent 
leap  over  what  seems  to  be  a chasm.  For  instance,  and  to  begin  not  at  the 
beginning,  but  midway : Between  the  slow  and  equable  development  of  the 
inorganic  world  which  prepared  it  for  the  reception  and  support  of  living 
creatures  and  the  more  rapid  growth  and  branching  of  vital  forms,  these 
having  once  appeared,  there  occurred  what  seems  like  the  hiatus  between  the 
inorganic  and  organic  worlds  and  the  leap  by  which  it  was  over-passed ; 
within  which  hiatus  or  chasm  has  heretofore  resided  either  the  substance  or 
shadow  of  a god  whose  hand  has  been  deemed  necessary  to  lift  and  pass  on 
the  elements  from  the  lower  to  the  higher  plane. 

Along  the  level  road  of  the  formation  of  suns  and  planets,  of  earth  crust, 
of  rocks  and  soil,  we  are  carried,  by  evolutionists,  smoothly  and  safely ; but 


i8 


Cosmic  Consciousness 


when  we  reach  this  perilous  pit  stretching  interminably  to  right  and  left 
across  our  path,  we  pause,  and  even  so  able  and  daring  a pilot  as  Lester 
Ward  (190.  300-320)  can  hardly  induce  us  to  attempt  the  leap  with  him,  so 
wide  and  dark  frowns  the  abyss.  We  feel  that  nature,  who  has  done  all — 
and  much  greater  things — was  competent  to  cross  and  did  cross  the  apparent 
break,  although  we  may  not  at  present  be  able  to  place  a finger  in  each  one 
of  her  footprints.  For  the  moment,  however,  this  stands  the  first  and  great- 
est of  the  so-called  bars  to  acceptance  of  the  doctrine  of  absolute  continuity 
in  the  evolution  of  the  visible  world. 

Later  in  the  history  of  creation  comes  the  beginning  of  Simple  Conscious- 
ness. Certain  individuals  in  some  one  leading  species  in  the  slowly  unfold- 
ing life  of  the  planet,  some  day — for  the  first  time — become  conscious  ; 
know  that  there  exists  a world,  a something,  without  them.  Less  dwelt 
upon,  as  it  has  been,  this  step  from  the  unconscious  to  the  conscious  might 
well  impress  us  as  being  as  immense,  as  miraculous  and  as  divine  as  that 
from  the  inorganic  to  the  organic. 

Again,  running  parallel  with  the  river  of  time,  we  perceive  a long,  equa- 
ble and  gradual  ascent  stretching  from  the  dawn  of  Simple  Consciousness  to 
its  highest  excellence  in  the  best  prehuman  types — the  horse,  the  dog,  the 
elephant  and  the  ape.  At  this  point  confronts  us  another  break  comparable 
to  those  which  in  order  of  time  preceded  it — the  hiatus,  namely,  or  the  seem- 
ing hiatus  between  Simple  and  Self  Consciousness  : the  deep  chasm  or  ravine 
upon  one  side  of  which  roams  the  brute  while  upon  the  other  dwells  man. 
A chasm  into  which  enough  books  have  been  thrown  to  have  sufficed  (could 
they  have  been  converted  into  stones  or  pig  iron)  to  dam  or  bridge  a great 
river.  And  which  has  only  now  been  made  safely  passable  by  the  lamented 
G.  J.  Romanes,  by  means  of  his  valuable  treatise  on  the  “ Origin  of  Human 
Faculty”  [134]. 

Only  a very  short  time  ago  (and  even  yet  by  most)  this  break  in  the  line 
of  ascent  (or  descent)  was  supposed  to  be  impassable  by  ordinary  growth. 
It  may  be  said  to  be  now  known  to  be  so  passable,  but  it  still  stands  out  and 
apart  from  the  even  path  of  Cosmic  development  before  our  vision  as  that 
broad  chasm  or  gap  between  the  brute  and  the  man. 

For  some  hundreds  of  thousands  of  years,  upon  the  general  plane  of 
Self  Consciousness,  an  ascent,  to  the  human  eye  gradual,  but  from  the  point 
of  view  of  cosmic  evolution  rapid,  has  been  made.  In  a race,  large  brained, 
walking  erect,  gregarious,  brutal,  but  king  of  all  other  brutes,  man  in  appear- 
ance but  not  in  fact,  the  so-called  alalus  homo,  was,  from  the  highest  Simple 
Consciousness  born  the  basic  human  faculty  Self  Consciousness  and  its  twin. 


On  the  Plane  of  Self  Consciousness 


19 


language.  From  these  and  what  went  with  these,  through  suffering,  toil  and 
war ; through  bestiality,  savagery,  barbarism  ; through  slavery,  greed,  effort ; 
through  conquests  infinite,  through  defeats  overwhelming,  through  struggle 
unending ; through  ages  of  aimless  semi-brutal  existence ; through  subsist- 
ence on  berries  and  roots ; through  the  use  of  the  casually  found  stone  or 
stick ; through  life  in  deep  forest,  with  nuts  and  seeds,  and  on  the  shores  of 
waters  with  mollusks,  crustaceans,  and  fish  for  food  ; through  that  greatest, 
perhaps,  of  human  victories,  the  domestication  and  subjugation  of  fire ; 
through  the  invention  and  art  of  the  bow  and  arrow ; through  the  taming  of 
animals  and  the  breaking  of  them  to  labor  ; through  the  long  learning  which 
led  to  the  cultivation  of  the  soil ; through  the  adobe  brick  and  the  building 
of  houses  therefrom ; through  the  smelting  of  metals  and  the  slow  births  of 
the  arts  which  rest  upon  these ; through  the  slow  making  of  alphabets  and 
the  evolution  of  the  written  word  ; in  short,  through  thousands  of  centuries 
of  human  life,  of  human  aspiration,  of  human  growth,  sprang  the  world  of 
men  and  women  as  it  stands  before  us  and  within  us  to-day  with  all  its 
achievements  and  possessions  [124.  10-13]. 

Is  that  all  ? Is  that  the  end  ? No.  As  life  arose  in  a world  without  life  ; 
as  Simple  Consciousness  came  into  existence  where  before  was  mere  vitality 
without  perception  ; as  Self  Consciousness  leaping  widewinged  from  Simple 
Consciousness  soared  forth  over  land  and  sea,  so  shall  the  race  of  man  which 
has  been  thus  established,  continuing  its  beginningless  and  endless  ascent, 
make  other  steps  (the  next  of  which  it  is  now  in  act  of  climbing)  and  attain 
to  a yet  higher  life  than  any  heretofore  experienced  or  even  conceived. 

And  let  it  be  clearly  understood  that  the  new  step  (to  explain  which  this 
volume  is  written)  is  not  simply  an  expansion  of  self  consciousness  but  as 
distinct  from  it  as  that  is,  from  simple  consciousness  or  as  is  this  last  from 
mere  vitality  without  any  consciousness  at  all,  or  as  is  the  latter  from  the 
world  of  inorganic  matter  and  force  which  preceded  it  and  from  which  it 
proceeded. 


Chapter  2. 

On  the  Plane  of  Self  Consciousness. 

I. 

And  in  the  first  place  it  would  be  well  to  get  a firm  hold  of  the  meaning 
of  the  words  “self  consciousness,”  upon  the  definition  of  which  an  excellent 
writer  and  most  competent  thinker  [200-255]  has  these  remarks  : “Self  con- 


20 


Cosmic  Consciousness 


sciousness  is  often  referred  to  as  a distinguishing  characteristic  of  man. 
Many,  however,  fail  to  gain  a clear  conception  of  what  this  faculty  is.  Dr. 
Carpenter  confounds  it  with  the  ‘ power  of  reflecting  on  their  own  mental 
states,’  while  Mr.  Darwin  associates  it  with  abstraction  and  other  of  the  deriv- 
ative faculties.  It  is  certainly  something  much  simpler  than  introspection, 
and  has  an  earlier  origin  than  the  highly  derivative  speculative  faculties.  If 
it  could  only  be  seized  and  clearly  understood,  self  consciousness  would 
doubtless  prove  to  be  the  primary  and  fundamental  human  attribute.  Our 
language  seems  to  lack  the  proper  word  to  express  it  in  its  simplest  form. 

‘ Think  ’ approaches  this  most  nearly,  and  man  is  sometimes  described  as  a 
‘ thinking  being.’  The  German  language  has  a better  word,  viz.,  besinnen, 
and  the  substantive  Besonnenheit  seems  to  touch  the  kernel  of  the  prob- 
lem. Schopenhauer  says  : ‘ The  animal  lives  without  any  Besonnenheit.  It 
has  consciousness,  i.  e.,  it  knows  itself  and  its  weal  and  woe ; also  the  objects 
which  produce  these  ; but  its  knowledge  remains  constantly  subjective,  never 
becomes  objective : everything  that  it  embraces  appears  to  exist  in  and  of 
itself,  and  can  therefore  never  become  an  object  of  representation  nor  a prob- 
lem for  meditation.  Its  consciousness  is  thus  wholly  immanent.  The  con- 
sciousness of  the  savage  man  is  similarly  constituted  in  that  his  perceptions  of 
things  and  of  the  world  remain  preponderantly  subjective  and  immanent. 
He  perceives  things  in  the  world,  but  not  the  world  ; his  own  actions  and 
passion,  but  not  himself.’  ” 

Perhaps  the  simplest  definition  (and  there  are  scores  of  them)  would  be : 
self  consciousness  is  the  faculty  by  which  we  realize.  Or  again : without 
self  consciousness  a sentient  creature  can  know,  but  its  possession  is  neces- 
sary in  order  that  he  may  know  that  he  knows.  The  best  treatise  so  far 
written  on  this  subject  is  Romanes’  book,  already  several  times  referred  to 

[134]- 

The  roots  of  the  tree  of  life  being  deep  sunk  in  the  organic  world,  its  trunk 
is  made  up  as  follows : Beginning  at  the  earth  level  we  have  first  of  all  the 
lowest  forms  of  life  unconscious  and  insensate.  These  in  their  turn  give  birth 
to  forms  endowed  with  sensation  and  later  to  forms  endowed  with  Simple 
Consciousness.  From  the  last,  when  the  right  time  comes,  springs  self  con- 
sciousness and  (as  already  said)  in  direct  ascent  from  that  Cosmic  Conscious- 
ness. It  is  only  necessary  in  this  place,  as  clearing  the  ground  for  the  work 
to  be  done,  to  point  out  that  the  doctrine  of  the  unfolding  of  the  human  being, 
regarded  from  the  side  of  psychology,  is  strictly  in  accord  with  the  theory  of 
evolution  in  general  as  received  and  taught  to-day  by  the  foremost  thinkers. 

This  tree  which  we  call  life  and  its  upper  part  human  life  and  human 


On  the  Plane  of  Self  Consciousness 


21 


mind,  has  simply  grown  as  grows  any  other  tree,  and  besides  its  main  stem, 
as  above  indicated,  it  has,  as  in  the  case  of  other  trees,  thrown  off  many 
branches.  It  will  be  well  to  consider  some  of  these.  It  will  be  seen  that 
some  of  them  are  given  off  from  the  lower  part  of  the  trunk,  as,  for  instance, 
contractility,  from  which  great  limb,  and  as  a part  of  it,  springs  all  muscular 
action  from  the  simple  movement  of  the  worm  to  the  marvelously  co-ordi- 
nated motions  made,  in  the  exercise  of  their  art,  by  a Liszt  or  a Paderewski. 
Another  of  these  large  lower  limbs  is  the  instinct  of  Self-preservation  and 
(twin  with  it)  the  instinct  of  the  continuance  of  the  species — the  preservation 
of  the  race.  Higher  up  the  special  senses  shoot  out  from  the  main  trunk  and 
as  they  grow  and  divide  and  again  divide  they  become  large  and  vitally 
important  branches  of  the  great  tree.  From  all  these  main  off-shoots  spring 
smaller  arms  and  from  these  more  delicate  twigs. 

Thus  from  the  human  intellect  whose  central  fact  is  Self  Consciousness,  a 
section  of  the  main  trunk  of  our  tree,  spring  judgment,  reason,  comparison, 
imagination,  abstraction,  reflection,  generalization.  From  the  moral  or  emo- 
tional nature,  one  of  the  largest  and  most  important  of  the  main  limbs,  spring 
love  (itself  a great  branch  dividing  into  many  smaller  branches),  reverence, 
faith,  fear,  awe,  hope,  hate,  humor  and  many  more.  The  great  branch  called 
the  sense  of  sight,  which  in  its  beginning  was  a perception  of  the  difference 
between  light  and  darkness,  sent  out  twigs  which  we  call  sense  of  form,  of 
distance,  and  later  the  color  sense.  The  limb  named  sense  of  hearing  has 
for  branches  and  twigs  the  apprehension  of  loudness,  of  pitch,  of  distance, 
of  direction  and  as  a delicate  twig  just  coming  into  being,  the  musical 
sense. 

II. 

The  important  fact  to  notice  at  present  is  that,  true  to  the  simile  of  the 
tree  here  adopted,  the  numerous  faculties  of  which  (viewed  from  the  side  of 
dynamics)  man  is  composed  are  all  of  different  ages.  Each  one  of  them  came 
into  existence  in  its  own  time,  i.  e.,  when  the  psychic  organism  (the  tree)  was 
ready  to  produce  it.  For  instance : Simple  Consciousness  many  millions  of 
years  ago  ; Self  Consciousness  perhaps  three  hundred  thousand  years.  Gen- 
eral vision  is  enormously  old,  but  the  color  sense  probably  only  about  a 
thousand  generations.  Sensibility  to  sound  many  millions  of  years,  while  the 
musical  sense  is  now  in  the  act  of  appearing.  Sexual  instinct  or  passion  arose 
far  back  in  geologic  ages — the  human  moral  nature  of  which  human  sexual 
love  is  a young  and  vigorous  branch  does  not  appear  to  have  been  in  exist- 
ence many  tens  of  thousands  of  years. 


22 


Cosmic  Consciousness 


III. 

To  make  what  has  been  and  what  remains  to  be  said  more  readily  and 
more  fully  intelligible  it  will  be  well  to  go  into  some  little  detail  as  to  the  time 
and  mode  of  becoming  and  developing  of  a few  faculties  as  a sample  of  the 
divine  work  that  has  been  going  on  within  us  and  about  us  since  the  dawn  of 
life  on  this  planet.  The  science  of  human  psychology  (in  order  to  illustrate  the 
subject  of  this  volume)  should  give  an  account  of  the  human  intellect,  of  the 
human  moral  nature,  and  of  the  senses.  Should  give  a description  of  these 
as  they  exist  to-day,  of  their  origin  and  evolution  and  should  forecast  their 
future  course  of  either  decay  or  further  expansion.  Only  a very  few  specimen 
pages  of  such  a work  can  be  here  set  forth — and  first  a hasty  glance  at  the 
intellect. 

The  intellect  is  that  part  of  the  mind  which  knows,  as  the  moral  nature  is 
the  part  that  feels.  Each  particular  act  of  the  intellect  is  instantaneous, 
whereas  the  acts  (or  rather  states)  of  the  moral  nature  are  more  or  less  con- 
tinuous. Language  corresponds  to  the  intellect  and  is  therefore  capable  of 
expressing  it  perfectly  and  directly ; on  the  other  hand,  the  functions  of  the 
moral  nature  (belonging,  i.  e.,  deriving,  as  they  do,  from  the  great  sympa- 
thetic nervous  system — while  the  intellect  and  speech  rest  upon  and  spring 
from  the  Cerebro-Spinal)  are  not  connected  with  language  and  are  only 
capable  of  indirect  and  imperfect  expression  by  its  agency.  Perhaps  music, 
which  certainly  has  its  roots  in  the  moral  nature,  is,  as  at  present  existing,  the 
beginning  of  a language  which  will  tally  and  express  emotion  as  words  tally 
and  express  ideas  [28a.  106] . Intellectual  acts  are  complex,  and  decomposable 
into  many  parts ; moral  states  are  either  absolutely  simple  (as  in  the  case  of 
love,  fear,  hate)  or  nearly  so  ; that  is,  are  composed  of  comparatively  few  ele- 
ments. All  intellectual  acts  are  alike,  or  nearly  alike,  in  that  regard ; moral 
states  have  a very  wide  range  of  degree  of  intensity. 

The  human  intellect  is  made  up  principally  of  concepts,  just  as  a forest  is 
made  up  of  trees  or  a city  of  houses ; these  concepts  are  mental  images  of 
things,  acts,  or  relations.  The  registration  of  these  we  call  memory,  the  com- 
parison of  them  one  with  another  reasoning  ; for  the  building  of  these  up  into 
more  complex  images  (as  bricks  are  built  into  a house)  we  have  in  English  no 
good  expression  ; we  sometimes  call  this  act  imagination  (the  act  of  forming  a 
mental  copy  or  likeness) — the  Germans  have  a better  name  for  it — they  call 
it  Vorstellung  (the  act  of  placing  before),  Anschauungsgabe  (the  gift  of  look- 
ing upon)  and  better  still  Einbildungskraft  (the  power  of  building  up).  The 
large  intellect  is  that  in  which  the  number  of  concepts  is  above  the  average ; 


On  the  Plane  Of  Self  Consciousness 


23 


the  fine  intellect  is  that  in  which  these  are  clear  cut  and  well  defined ; the 
ready  intellect  is  that  in  which  they  are  easily  and  quickly  accessible  when 
wanted,  and  so  on. 

The  growth  of  the  human  intellect  is  the  growth  of  the  concepts,  i.  e.,  the 
multiplication  of  the  more  simple  and  at  the  same  time  the  building  up  of 
these  into  others  more  and  more  complex. 

Although  this  increase  in  number  and  complexity  is  taking  place  con- 
stantly in  every  active  mind  during  at  least  the  first  half  of  life,  from  infancy 
to  middle  age,  and  though  we  each  know  that  we  have  concepts  now  that  we 
had  not  some  time  ago,  yet  probably  the  wisest  of  us  could  not  tell  from  ob- 
servation made  upon  his  own  mind  just  by  what  process  these  new  concepts 
came  into  existence — where  they  came  from  or  how  they  came.  But  though 
we  cannot  perceive  this  by  direct  observation  either  of  our  own  mind  or  that 
of  another  person,  still  there  is  another  way  by  which  the  occult  process  can 
be  followed  and  that  is  by  means  of  language.  As  said  above,  language  is 
the  exact  tally  of  the  intellect : for  every  concept  there  is  a word  or  words 
and  for  every  word  there  is  a concept ; neither  can  exist  apart  from  the  other. 
So  Trench  says  : “You  cannot  impart  to  any  man  more  than  the  words  which 
he  understands  either  now  contain  or  can  be  made  intelligibly  to  him  to  con- 
tain.” Or  as  Max  Mueller  expresses  it : “Without  speech  no  reason,  without 
reason  no  speech.”  Speech  and  the  intellect  do  not  correspond  with  one 
another  in  this  way  by  accident,  the  relation  between  them  is  inevitably  in- 
volved in  the  nature  of  the  two  things.  Or  are  they  two  things  ? Or  two 
sides  of  one  thing?  No  word  can  come  into  being  except  as  the  expression 
of  a concept,  neither  can  a new  concept  be  formed  without  the  formation  (at 
the  same  time)  of  the  new  word  which  is  its  expression,  though  this  “ new 
word  ” may  be  spelled  and  pronounced  as  is  some  old  word.  But  an  old 
word  taking  on  another  and  a new  meaning  in  reality  becomes  two  words,  an 
old  and  a new.  Intellect  and  speech  fit  one  another  as  the  hand  and  the 
glove,  only  far  more  closely ; say  rather  they  fit  as  the  skin  fits  the  body,  or 
as  the  pia  mater  fits  the  brain,  or  as  any  given  species  in  the  organic  world 
is  fitted  by  its  environment.  As  is  implied  in  what  has  been  said,  it  is  to  be 
especially  noted  that  not  only  does  language  fit  the  intellect  in  the  sense  of 
covering  it  in  every  part  and  following  all  its  turnings  and  windings,  but  it 
fits  it  also  in  the  sense  of  not  going  beyond  it.  Words  correspond  with  con- 
cepts, and  with  concepts  only,  so  that  we  cannot  express  directly  with  them 
either  sense  impressions  or  emotions,  but  are  forced  always  to  convey  these 
(if  at  all)  by  expressing,  not  themselves,  but  the  impression  they  make  upon 
our  intellect,  i.  e.,  the  concepts  formed  from  the  contemplation  of  them  by 


24 


Cosmic  Consciousness 


the  intellect — in  other  words,  their  intellectual  image.  So  that  before  a sense 
impression  or  an  emotion  can  be  embodied  or  conveyed  in  language  a concept 
has  to  be  formed  (supposed  more  or  less  truly  to  represent  it),  which  concept 
can,  of  course,  be  conveyed  in  words.  But  as  a matter  of  fact  ninety-nine 
out  of  every  hundred  of  our  sense  impressions  and  emotions  have  never  been 
represented  in  the  intellect  by  concepts  and  therefore  remain  unexpressed 
and  inexpressible  except  imperfectly  by  roundabout  description  and  sugges- 
tion. There  exists  in  the  lower  animals  a state  of  matters  which  serves  well 
to  illustrate  this  proposition.  These  have  acute  sense  perceptions  and  strong 
emotions,  such  as  fear,  rage,  sexual  passion  and  maternal  love,  and  yet  can- 
not express  them  because  these  have  no  language  of  their  own,  and  the  ani- 
mals in  question  have  no  system  of  concepts  with  corresponding  articulate 
sounds.  Granted  to  us  our  sense  perceptions  and  our  human  moral  natures 
and  we  should  be  as  dumb  as  are  the  animals  had  we  not  along  with  these 
an  intellect  in  which  they  may  be  mirrored  and  by  which,  by  means  of  lan- 
guage, they  can  be  expressed. 

As  the  correspondence  of  words  and  concepts  is  not  casual  or  temporary 
but  resides  in  the  nature  of  these  and  continues  during  all  time  and  under 
all  circumstrnces  absolutely  constant,  so  changes  in  one  of  the  factors  must 
correspond  with  changes  in  the  other.  So  evolution  of  intellect  must  (if  it 
exist)  be  accompained  by  evolution  of  language.  An  evolution  of  language 
(if  it  exist)  will  be  evidence  of  evolution  of  intellect.  What  then  is  here  pro- 
posed is  to  study  (for  a few  moments)  the  growth  of  the  intellect  by  means  of 
an  examination  of  language,  i.e.,  to  study  the  birth,  life  and  growth  of  con- 
cepts which  cannot  be  seen,  by  means  of  words  which  are  their  co-relatives 
and  which  can  be  seen. 

Sir  Charles  Lyell,  in  the  “Antiquity  of  Man”  [113],  pointed  out  the 
parallelism  which  exists  between  the  origin,  growth,  decline  and  death  of 
languages  and  of  species  in  the  organic  world.  In  order  to  illustrate  and  at 
the  same  time  broaden  the  present  argument  let  us  extend  the  parallel  back- 
ward to  the  formation  of  the  worlds  and  forward  to  the  evolution  of  words 
and  concepts.  The  accompanying  table  will  serve  this  purpose  as  well  as,  or 
better  than,  an  eleborately  reasoned  exposition,  and  will  serve  at  the  same  time 
as  a summary  of  the  evolution  argument  which  runs  through  this  volume. 


On  the  Plane  of  Sell  Consciousness 


25 


I.  Nebula  of  Astral  System  . 


Nebula  of  Solar  System 

N. 

N. 

N. 

N. 


System  of  Jupiter  . 
Saturn 
Uranus 
-j  Neptune 
Mars 
I Earth 
L Etc. 


2.  Eohippus  . 1 Mesohippus  f Anchitherium  .... 
(Eocene)  !■  (Early  Mio-  -<  (Miocene)  Size  of  sheep 
Size  of  Fox  J cene)  ( Miohippus 


Equus  Caballus  . . 
‘ ‘ Asinus 
“ Hemionus 
“ Quagga 
“ Zebra 
Dauw 


Planet 
1st  Moon 
. - 2d  Moon 
I 3d  Moon 
4th  Moon 


Face  Horse 
Carriage  Horse 
Eng.  Dray  Horse 
Eng.  Hunter 
Arabian 
Shetland  Pony 


3- 


4- 


? — Aryan 


Latin  . . . , 
Greek 
Sanscrit 
Zend 
Armenian 
Lithuanian 
Old  Sclavonic 
L Gothic 


Pre-root-Aryan  root,  Spac  ^ 


Latin,  Specio,  To  see,  look  . . 
Greek,  Skeptomai,  I look 
“ Skeptikos,  An  enquirer 

“ Episkopes,  An  overseer 

Sanscrit,  Pas,  To  see 
“ Spasa,  A spy 
‘ ‘ Spashta,  Manifest 

“ Spas,  A guardian 

O.  H.  G.,  Spehan,  To  look,  spy 
[ “ “ Speha,  A spy 


I"  Italian 
Spanish 
Portuguese 
French 
Wallachian 
. Rhaetian 


Expeit 

Specimen 

Respect  (noun  and  verb) 

Spectator 

Respite 

Spectacle 

Despise,  Despicable 
Respective 
Spite,  -ful 
Spectrum 
Speculate,  -ation 
Suspect,  Suspicious 
Specious,  -ly,  -ness 
Specific,  -ation 
- Inspect,  -ion,  -or 
Speculus 
Species 

Circumspect,  -ion 

Spice,  Spicy 

Prospect,  -ive 

Special,  -ly,  -ty 

Auspicious,  Auspices 

Spicular 

Respectable 

Spy  (noun  or  verb) 

Aspect 

Prospectus 

Specify 

Spectre 


Venetian 

Sicilian 

Calabrian 

Arcolan 

Corsican 


Expecting 

Expectation 

Expected 

Unexpected 

Expectable 

Expectancy 

Expectant 

Expector 


26 


Cosmic  Consciousness 


A short  study  of  this  tabular  statement  will  make  plain  how  orbs,  species, 
languages  and  words  branch,  divide  and  multiply  ; will  make  intelligible 
Max  Mueller’s  estimate  that  “ every  thought  that  has  ever  passed  through  the 
mind  of  India”  may  be  reduced  to  one  hundred  and  twenty-one  root  con- 
cepts— that  is,  to  one  hundred  and  twenty-one  root  words  [ii6.  401];  will 
make  us  agree  with  him  that,  probably,  that  number  might  be  still  further 
reduced.  If  we  consider  for  a moment  that  this  means  that  the  millions  of 
Indo-Europeans  words  now  in  use  as  well  as  many  times  the  number  long 
since  dead  and  forgotten,  nearly  all  sprang  from  about  one  hundred  roots 
and  that  these  in  their  turn  probably  from  half  a dozen,  and  at  the  same  time 
remember  that  reason  and  speech  are  one,  we  shall  obtain  a glimpse  of  what 
the  human  intellect  once  was  in  comparison  with  what  it  is  to-day  ; and  like- 
wise it  becomes  apparent  at  a glance  that  the  evolution  not  only  of  species, 
languages  and  words  is  strictly  parallel  but  that  the  scheme  has  probably  a 
still  wider,  perhaps  universal,  application.  As  regards  the  present  thesis  the 
conclusion  to  be  drawn  from  this  comparison  is  that  words,  and  that  therefore 
the  constituent  elements  of  the  intellect  which  they  represent  and  which  we  call 
concepts,  grow  by  division  and  branching,  as  new  species  branch  off  from 
older,  and  it  seems  clear  that  a normal  growth  is  encouraged  and  an  excess- 
ive and  useless  development  checked  by  the  same  means  in  the  one  case  as 
in  the  other — that  is,  by  natural  selection  and  the  struggle  for  existence. 

New  concepts,  and  words  expressing  them,  which  correspond  with  some 
external  reality  (whether  this  is  a thing,  an  act,  a state,  or  a relation),  and 
which  are  therefore  of  use  to  man,  since  their  existence  places  him  in  more 
complete  relation  with  the  outer  world,  on  which  relation  his  life  and  welfare 
depend,  are  preserved  by  the  process  of  natural  selection  and  survival  of  the 
fittest.  Some  again  which  either  do  not  correspond  at  all,  or  only  imper- 
fectly, with  an  objective  reality  are  replaced  by  others  which  do  correspond 
or  correspond  better  with  the  reality  which  these  aimed  to  express,  and  so  in 
the  struggle  for  existence  fall  into  disuse  and  die  out. 

For  it  is  with  words  as  with  every  other  living  thing,  thousands  are  pro- 
duced for  one  that  lives.  Towards  whatever  object  the  mind  is  especially 
turned  it  throws  out  words  often  with  marvelous  profusion.  When  some 
thousands  of  years  ago,  Sanscrit  being  still  a living  language  and  the  sun 
and  fire  looked  upon  either  as  actual  gods  or  at  least  as  especially  sacred, 
fire  had  (instead  of  a very  few  names  as  now)  thirty-five  and  the  sun  thirty- 
seven  [115,  437].  But  much  more  remarkable  examples  are  those  drawn 
from  Arabic,  as,  for  instance,  the  eighty  names  for  honey,  the  two  hundred 
for  serpent,  the  five  hundred  for  lion,  the  one  thousand  for  sword,  and  the 


On  the  Plane  of  Self  Consciousness 


27 


five  thousand  seven  hundred  and  forty-four  words  all  relating  to  the  camel, 
these  being  subjects  upon  which  the  Arab  mind  is  strongly  and  persistently 
bent  [115.  438].  So  again  Max  Mueller  tells  us  ; “ We  can  hardly  form  an 
idea  of  the  boundless  resources  of  dialects.  When  literary  languages  have 
stereotyped  one  general  term  their  dialects  will  supply  fifty,  though  each  with 
its  special  shade  of  meaning.  If  new  combinations  of  thoughts  are  evolved 
in  the  progress  of  society,  dialects  will  readily  supply  the  required  names 
from  the  store  of  their  so-called  superfluous  words.  There  are  not  only  local 
and  provincial  but  also  class  dialects.  There  is  a dialect  of  shepherds,  of 
sportsmen,  of  soldiers,  of  farmers.  I suppose  there  are  few  persons  here 
present  who  could  tell  the  exact  meaning  of  a horse’s  poll,  crest,  withers, 
dock,  hamstring,  cannon,  pastern,  coronet,  arm,  jowl  and  muzzle.  Where 
the  literary  language  speaks  of  the  young  of  all  sorts  of  animals,  farmers, 
shepherds  and  sportsmen  would  be  ashamed  to  use  so  general  a term.  The 
idiom  of  nomads,  as  Grimm  says,  contain  an  abundant  wealth  of  manifold 
expressions  for  sword  and  weapons,  and  for  the  different  stages  in  the  life  of 
cattle.  In  a more  highly  cultivated  language  these  expressions  become 
burthensome  and  superfluous.  But  in  a peasant’s  mouth  the  bearing,  calving, 
falling  and  killing  of  almost  every  animal  has  its  own  peculiar  term,  as  the 
sportsman  delights  in  calling  the  gait  and  members  of  game  by  different 
names.  Thus  Dame  Juliana  Berners,  lady  prioress  of  the  nunnery  of  Sop- 
well,  in  the  fifteenth  century,  the  reputed  author  of  the  ‘ Book  of  St.  Albans,’ 
informs  us  that  we  must  not  use  names  of  multitudes  promiscuously,  but  we 
are  to  say : A congregcyon  of  people,  a boost  of  men,  a felyshyppynge  of 
women,  and  a bevy  of  ladyes,  we  must  speak  of  a herde  of  hartys,  swannys, 
cranys,  or  wrennys,  a sege  of  herons,  or  bytourys,  a muster  of  peacockys,  a 
watche  of  nyghtyngalys,  a flyghte  of  doves,  a claterynge  of  choughes,  a pryde 
of  lyons,  a slewthe  of  beerys,  a gagle  of  geys,  a skulke  of  foxes,  a sculle  of 
frerys,  a pontyfycalate  of  prelates,  a bomynable  syght  of  monkes,  a dronken- 
shyp  of  cobblers,  and  so  of  other  human  and  brute  assemblages.  In  like 
manner  in  dividing  game  for  the  table  the  animals  were  not  carved,  but 
a dere  was  broken,  a gose  reryd,  a chekyn  frusshed,  a cony  unlacyd,  a crane 
dyspla)"ed,  a curlewe  unjointyd,  a quayle  wynggyd,  a swanne  lyfte,  a lambe 
sholderyd,  a heron  dysmembryd,  a pecocke  dysfygured,  a samon  chynyd,  a 
hadoke  sydyd,  a sole  loynyd,  and  a breme  splayed”  [115.  70]. 

These  instances  will  serve  to  show  how  the  human  intellect  feels  along 
the  face  of  the  outer  world  presented  to  it,  attempting  a lodgment  in  each 
cranny  it  finds,  however  slight  and  precarious  may  be  the  hold  that  it  gets. 
For  the  mind  of  man  from  age  to  age  ceaselessly  seeks  to  master  the  facts 


28 


Cosmic  Consciousness 


of  the  outer  world ; its  growth  indeed  consists  in  tallying  or  covering  these 
as  ivy  spreads  over,  tallies  and  covers  the  stones  of  a wall ; the  twig  that 
secures  a hold  strengthens  and  puts  out  other  twigs ; that  which  does  not 
secure  a hold  after  a time  ceases  to  grow  and  eventually  dies. 

The  main  thing  to  notice  for  our  present  purpose  is  that  just  as  in  the 
case  of  the  child  learning  to  talk,  the  race  began  also  with  a few,  or,  as  Geiger 
[91.  29]  says,  with  a single  word.  That  is  to  say,  man  began  to  think  with 
very  few  or  with  a single  concept  (of  course,  at  that  time,  and  before,  he  had 
a large  stock  of  percepts  and  of  recepts  [134.  193],  otherwise  he  could  have 
done  little  with  his  one  or  few  concepts).  From  these  few  or  that  one  the 
enormous  number  of  concepts  and  words  that  have  since  come  into  existence 
have  proceeded ; nor  will  the  evolution  of  the  entire  human  intellect  from  a 
single  initial  concept  seem  incredible  or  even  very  marvelous,  to  those  who 
bear  in  mind  that  the  whole  complex  human  body,  with  all  its  tissues,  organs 
and  parts,  is  built  up  of  hundreds  of  millions  of  cells,  each  one  of  which, 
however  much  it  may  differ  in  structure  and  function  from  those  belonging 
to  other  organs  and  tissues  than  its  own,  is  yet  lineally  descended  from  the 
one  single  primordial  cell  in  which  each  one  of  us  (and  only  a few  years  ago) 
had  his  origin 

As  we  reach  back  into  the  past,  therefore,  we  find  language,  and  with  it 
the  human  intellect,  drawing  into  a point,  and  we  know  that  within  a meas- 
urable distance  from  where  we  stand  to-day  they  must  have  both  had  their 
beginning.  The  date  of  that  beginning  has  been  approximately  fixed  by 
many  writers  and  from  many  indications,  and  we  cannot  be  far  astray  in 
placing  it  (provisionally)  about  three  hundred  thousand  years  anterior  to 
our  own  times. 

IV. 

Much  more  modern  than  the  birth  of  the  intellect  was  that  of  the  color 
sense.  We  have  the  authority  of  Max  Mueller  [117.  299]  for  the  statement 
that : “ It  is  well  known  that  the  distinction  of  color  is  of  late  date ; that 

Xenophanes  knew  of  three  colors  of  the  rainbow  only — purple,  red  and  yel- 
low ; that  even  Aristotle  spoke  of  the  tricolored  rainbow ; and  that  Democri- 
tus knew  of  no  more  than  four  colors — black,  white,  red  and  yellow.” 

Geiger  [91.  48]  points  out  that  it  can  be  proved  by  examination  of  lan- 
guage that  as  late  in  the  life  of  the  race  as  the  time  of  the  primitive  Aryans, 
perhaps  not  more  than  fifteen  or  twenty  thousand  years  ago,  man  was  only 
conscious  of,  only  perceived,  one  color.  That  is  to  say,  he  did  not  distinguish 
any  difference  in  tint  between  the  blue  sky,  the  green  trees  and  grass,  the 


On  the  Plane  of  Self  Consciousness 


29 


brown  or  gray  earth,  and  the  golden  and  purple  clouds  of  sunrise  and  sun- 
set. So  Pictet  [126]  finds  no  names  of  colors  in  primitive  Indo-European 
speech.  And  Max  Mueller  [i  16  : 616]  finds  no  Sanskrit  root  whose  meaning 
has  any  reference  to  color. 

At  a later  period,  but  still  before  the  time  of  the  oldest  literary  composi- 
tions now  extant,  the  color  sense  was  so  far  developed  beyond  this  primitive 
condition  that  red  and  black  were  recognized  as  distinct.  Still  later,  at  the 
time  when  the  bulk  of  the  Rig  Veda  was  composed,  red,  yellow  and  black 
were  recognized  as  three  separate  shades,  but  these  three  included  all  color 
that  man  at  that  age  was  capable  of  appreciating.  Still  later  white  was  added 
to  the  list  and  then  green  ; but  throughout  the  Rig  Veda,  the  Zend  Avesta, 
the  Homeric  poems  and  the  Bible  the  color  of  the  sky  is  not  once  mentioned, 
therefore,  apparently,  was  not  recognized.  For  the  omission  can  hardly  be 
attributed  to  accident ; the  ten  thousand  lines  of  the  Rig  Veda  are  largely 
occupied  with  descriptions  of  the  sky ; and  all  its  features — sun,  moon,  stars, 
clouds,  lightning,  sunrise  and  sunset — are  mentioned  hundreds  of  times.  So 
also  the  Zend  Avesta,  to  the  writers  of  which  light  and  fire,  both  terrestrial 
and  heavenly,  are  sacred  objects,  could  hardly  have  omitted  by  chance  all 
mention  of  the  blue  sky.  In  the  Bible  the  sky  and  heaven  are  mentioned 
more  than  four  hundred  and  thirty  times,  and  still  no  mention  is  made  of  the 
color  of  the  former.  In  no  part  of  the  world  is  the  blue  of  the  sky  more 
intense  than  in  Greece  and  Asia  Minor,  where  the  Homeric  poems  were  com- 
posed. Is  it  possible  to  conceive  that  a poet  (or  the  poets)  who  saw  this  as 
we  see  it  now  could  write  the  forty-eight  long  books  of  the  Iliad  and  Odyssey 
and  never  once  either  mention  or  refer  to  it  ? But  were  it  possible  to  believe 
that  all  the  poets  of  the  Rig  Veda,  Zend  Avesta,  Iliad,  Odyssey  and  Bible 
could  have  omitted  the  mention  of  the  blue  color  of  the  sky  by  mere  acci- 
dent, etymology  would  step  in  and  assure  us  that  four  thousand  years  ago, 
or,  perhaps,  three,  blue  was  unknown,  for  at  that  time  the  subsequent  names 
for  blue  were  all  merged  in  the  names  for  black. 

The  English  word  blue  and  the  German  blau  descend  from  a word  that 
meant  black.  The  Chinese  hi-u-an,  which  now  means  sky-blue,  formerly 
meant  black.  The  word  nil,  which  now  in  Persian  and  Arabic  means  blue, 
is  derived  from  the  name  Nile,  that  is,  the  black  river,  of  which  same  word 
the  Latin  Niger  is  a form. 

It  does  not  seem  possible  that  at  the  time  when  men  recognized  only  two 
colors,  which  they  called  red  and  black,  these  appeared  to  them  as  red  and 
black  appear  to  us — though  just  what  the  sensations  were  which  they  so 
named  cannot  of  course  be  now  ascertained.  Under  the  name  red  it  seems 


30 


Cosmic  Consciousness 


they  included  with  that  color  white,  yellow  and  all  intermediate  tints ; while 
under  the  name  black  they  seem  to  have  included  all  shades  of  blue  and 
green.  As  the  sensations  red  and  black  came  into  existence  by  the  division 
of  an  original  unital  color  sensation,  so  in  process  of  time  these  divided. 
First  red  divided  into  red-yellow,  then  that  red  into  red-white.  Black  divided 
into  black-green,  then  black  again  into  black-blue,  and  during  the  last 
twenty-five  hundred  years  these  six  (or  rather  these  four — red,  yellow,  green, 
blue)  have  split  up  into  the  enormous  number  of  shades  of  color  which  are 
now  recognized  and  named.  The  annexed  diagram  shows  at  a glance  the 
order  in  which  the  spectrum  colors  became  visible  to  man. 


It  can  be  shown  in  an  entirely  independent  manner  that  if  the  color  sense 
did  come  into  existence  as  here  supposed  the  successive  order  in  which  the 
colors  are  said  (following  ancient  documents  and  etymology)  to  have  been 
recognized  by  man  is  actually  the  order  in  which  they  must  have  been  so 
recognized  and  the  scientific  facts  now  about  to  be  adduced  must  be  admitted 
to  be  remarkably  confirmatory  of  the  above  conclusions,  while  being  drawn 
from  sources  entirely  separate  and  distinct. 


On  the  Plane  of  Self  Consciousness 


31 


The  solar  or  other  light  rays  that  excite  vision  are  named  red,  orange, 
yellow,  green,  blue,  indigo,  violet.  These  rays  differ  the  one  from  the  other 
in  the  length  and  amplitude  of  the  waves  which  compose  them,  and  both  the 
length  and  amplitude  of  the  waves  diminish  in  the  order  in  which  the  names 
have  just  been  given.  But  the  force  or  energy  of  a light  wave — that  is  to  say, 
its  power  of  exciting  vision,  is  proportional  to  the  square  of  its  amplitude 
[180.  272,  and  especially  181.  136].  According  to  this  law  the  energy — the 
power  of  exciting  vision — of  the  red  rays  is  several  thousand  times  as  great  as 
the  energy  of  the  violet,  and  there  is  a regular  and  rapid  decrease  of  energy  as 
we  pass  down  the  spectrum  from  red  to  violet.  It  is  plain  that  if  there  has 
been  such  a thing  as  a growing  perfection  in  the  sense  of  vision  in  virtue  of 
which,  from  being  insensible  to  color  the  eye  became  gradually  sensible  of 
it,  red  would  necessarily  be  the  first  color  perceived,  then  yellow,  then  green, 
and  so  on  to  violet ; and  this  is  exactly  what  both  ancient  literature  and  ety- 
mology tell  us  took  place. 

The  comparative  modernness  of  the  color  sense  is  further  attested  by  the 
large  number  of  persons  in  all  countries  who  are  what  is  called  color-blind — 
that  is,  persons  who  are  at  the  present  day  entirely  or  partially  without  color 
sense.  “Wilson’s  assersion  that  probably  one  in  five  and  twenty  is  color-blind 
long  remained  doubted  because  not  proved  in  reference  to  suffciently  large 
numbers.  Till  we  had  comparison  methods,  and  principally  Hohngren’s,  no 
satisfactory  data  could  be  obtained.  His  in  proper  hands  so  quickly  decides 
a case  that  tests  have  already  been  made  in  thousands  of  persons.  Based  on 
at  least  two  hundred  thousand  examinations  is  the  result  that  four  per  cent, 
of  males  are  color  blind  in  greater  or  less  degree,  and  one-fourth  of  one  per 
cent,  of  females.”  [135.  242.]  This  would  make  one  case  of  color-blindness 
to  every  forty-seven  persons. 

The  degree  of  universality  of  the  color  sense  in  a race  is,  of  course,  an  im- 
portant fact  in  estimating  its  degree  of  evolution  as  compared  with  other 
races.  In  this  connection  the  following  facts  are  of  interest  [122.  716]:  “In 
Japan  among  1,200  soldiers  1.58  per  cent,  were  red-blind,  and  0.833  per  cent, 
green-blind.  Among  373  boys  i per  cent,  were  red-blind  ; among  270  girls 
0.4  per  cent.  Among  596  men  examined  by  Dr.  Berry,  of  Kyoto,  5.45  per 
cent,  showed  defective  color  sense.  Among  the  Japanese,  as  a whole,  the 
percentage  of  color-blindness  is  less  than  in  Europeans  or  Americans. 
Among  796  Chinese  examined  in  various  places  no  cases  of  color-blindness 
were  found,  but  there  was  a tendency  often  seen  to  mix  green  and  blue. 
This  peculiarity  was  brought  out  with  much  greater  emphasis  by  Dr.  Fielde, 
of  Swatow,  China,  who  examined  1,200  Chinese  of  both  sexes,  using  Thomp- 


32 


Cosmic  Consciousness 


son’s  wool  tests.  Among  the  600  men  were  19  who  were  color-blind,  and 
among  600  women  only  i.  The  percentage  of  color-blindness  among  Chi- 
namen is,  then,  about  3 per  cent.,  and  does  not  vary  greatly  from  that  of 
Europeans.” 

In  color-blindness  the  general  vision  is  not  affected  ; the  individual  dis- 
tinguishes light  and  shade,  form  and  distance,  as  well  as  do  other  persons. 
This  also  goes  to  show  that  the  color  sense  is  more  superficial,  less  funda- 
mental, and  probably  therefore  acquired  later  than  the  other  powers  that 
belong  to  the  function  of  sight.  For  a person  could  not  lose  one  of  the 
more  fundamental  elements  of  vision  (the  sense  of  visual  form,  for  instance) 
and  retain  the  other  sight  faculties  unimpaired. 

Color-blindness  is  in  fact  an  instance  of  what  is  called  atavism,  or  relapse 
to  a condition  which  was  normal  in  the  ancestry  of  the  individual,  but  which 
does  not  properly  belong  to  the  species  at  the  time  in  which  he  lives.  The  fre- 
quency of  this  relapse  (estimated,  as  we  have  seen,  to  occur  in  one  person  out 
of  every  forty-seven)  indicates  that  the  color  sense  is  comparatively  modern  ; 
for  atavism  is  more  frequent  in  inverse  proportion  to  the  length  of  time 
that  has  elapsed  since  the  organ  or  function  lost  or  improperly  taken  on  (as 
the  case  may  be)  has  (in  the  one  case)  normally  existed  in  the  race  or  (in  the 
other)  been  discarded  in  the  process  of  evolution.  The  rationale  of  this  law 
(which  will  be  again  referred  to)  is  obvious : it  depends  upon  the  simple  fact 
that  the  longer  any  organ  or  function  has  been  in  existence  in  a race  the 
more  certainly  will  it  be  inherited.  The  existence  of  color-blindness,  then, 
in  so  large  a percentage  of  the  population  shows  that  the  color  sense  is  a 
modern  faculty.  The  relative  visibility  of  the  different  colored  light  rays 
makes  it  certain  that  if  the  color  sense  was  acquired  it  would  undoubtedly 
have  been  so  in  the  order  in  which  philologists  claim  it  actually  was  acquired, 
and  the  concurrence  of  these  two  sets  of  facts,  the  one  drawn  from  natural 
philosophy  and  the  other  from  etymology,  together  with  the  fact  of  color- 
blindness, is  so  striking  that  it  seems  impossible  to  refuse  assent  to  the  con- 
clusions reached. 


V. 

Another  recently  acquired  faculty  is  the  sense  of  fragrance.  It  is  not 
mentioned  in  the  Vedic  hymns  and  only  once  in  the  Zend  Avesta.  Geiger 
[91.  58]  tells  us  that  the  custom  of  offering  incense  with  the  sacrifice  is  not 
yet  met  with  in  the  Rig  Veda,  though  it  is  found  in  the  more  recent  Yadshur- 
veda.  Among  the  Biblical  books  the  sense  of  the  fragrance  of  flowers  first 
makes  its  appearance  in  the  “ Song  of  Songs.”  According  to  the  descrip- 


On  the  Plane  of  Self  Consciousness 


33 


tion  in  Genesis  there  were  in  Paradise  all  kinds  of  trees  “ that  were  pleasant 
to  the  sight  and  good  for  food,”  no  mention  being  made  of  pleasant  odors. 
The  Apochryphal  book  of  Henoch  (of  the  first  century  B.  C.,  or  even  later), 
extant  in  Ethiopian,  likewise  describes  Paradise,  but  does  not  omit  to  extol 
the  delightful  fragrance  of  the  Tree  of  Knoweledge,  as  well  as  other  trees, 
in  the  Garden  of  Eden. 

Besides  this  evidence  it  is  said  to  be  capable  of  proof  from  language  that 
no  such  sense  as  that  of  fragrance  existed  in  the  early  times  of  the  Indo- 
Europeans.  And  it  is  also  worth  mentioning  in  this  connection  that  no  ani- 
mal (although  many  of  these  so  greatly  surpass  us  in  recognition  by  scent) 
possesses,  so  far  as  we  know  or  can  discover,  any  sense  of  fragrance,  and 
that  children  do  not  acquire  it  until  they  are  several  years  old — not,  indeed, 
for  several  years  after  they  have  acquired,  more  or  less  perfectly,  the  sense  of 
color  ; thus  corresponding  in  their  mental  development  (as  pointed  out  above) 
with  the  evolution  of  the  general  human  mind,  for  the  color  sense  probably 
came  into  existence  in  the  race  many  thousand  years  before  the  sense  of 
fragrance. 


VI. 

Instincts  which  are  both  human  and  animal,  as  the  sexual  and  maternal, 
undoubtedly  came  down  to  man  through  long  lines  of  descent  and  have  been 
in  possession  of  himself  and  his  ancestors  for  millions  of  years ; but  the 
human  moral  nature,  though  it  is  rooted  in  and  has  grown  from  these,  is  of 
comparatively  recent  origin.  It  not  only  does  not  go  back  behind  the  birth 
of  self  consciousness,  but  it  is  certainly  very  much  more  recent  than  this. 

Many  that  is.  Self  Consciousness,  as  has  been  said,  must  have  come  into 
being  some  three  hundred  thousand  years  ago  when  the  first  Alalus  Homo 
uttered  the  first  true  word.  In  the  individual  to-day  nia7i  is  born  when  the 
child  becomes  self  conscious — at  the  average  age  of,  say,  three  years.  Among 
the  Indo-European  races  not  more  than  about  one  individual  (so-called  idiot) 
in  a thousand  grows  to  maturity  without  attaining  to  Self  Consciousness. 
Self  Consciousness  having  appeared  in  an  individual,  is  only  lost  in  great 
and  rare  crises — as  in  the  delirium  of  fever  and  in  some  forms  of  insanity, 
notably  mania ; on  the  other  hand  the  human  moral  nature  does  not  appear 
in  the  individual  (on  the  average)  until,  say,  half-way  between  three  years  old 
and  maturity.  Instead  or  one  or  two  in  a thousand,  several  times  the  same 
number  in  a hundred  are  born,  grow  up  and  die  without  a moral  nature.  In- 
stead of  being  lost  in  great  and  rare  crises  it  is  constantly  being  temporarily 
lost.  All  these  indications  go  to  prove  that  the  human  moral  nature  is  a 


34 


Cosmic  Consciousness 


much  more  recent  birth  of  time  than  is  the  human  intellect,  and  that  if  we 
suppose  the  latter  to  be  three  hundred  thousand  years  old  we  cannot  sup- 
pose the  former  to  be  anything  like  that  age. 

VII. 

Primeval  man,  from  whom  we  are  all  descended,  has  still  upon  the  earth 
in  these  later  days,  two  representatives — first,  the  savage ; second,  the  child. 
It  would  be  true  to  say  that  the  child  is  a savage  and  the  savage  a child,  and 
through  the  mental  state  represented  by  these  two,  not  only  each  individual 
member  of  the  race,  but  the  race  itself  as  a whole,  has  passed.  For,  as  in 
his  intra-uterine  evolution  the  individual  man  retraces  and  summarizes  in  a 
few  brief  months  the  evolution  of  the  human  race,  physically  considered,  from 
the  initial  unicellular  form  in  which  individual  life  began  through  all  inter- 
vening phases  between  that  and  the  human  form,  resuming  in  each  day  the 
slow  evolution  of  millions  of  years,  so  likewise  does  the  individual  man  in 
his  mental  development  from  birth  to  maturity  retrace  and  summarize  the 
evolution  of  the  psychical  life  of  the  race ; and  as  the  individual  physical 
man  begins  at  the  very  bottom  of  the  scale  as  a unicellular  monad,  so  does 
the  psychical  man  begin  on  the  bottom  round  of  the  ladder  of  mind,  and  in 
his  ascent  of  a few  dozen  months  passes  through  the  successive  phases  each 
of  which  occupied  in  its  accomplishment  by  the  race  thousands  of  years. 
The  characteristics  of  the  mind  of  the  savage  and  of  the  child  will  give  us, 
when  found,  the  characteristics  of  the  primeval  human  mind  from  which  has 
descended  the  average  modern  mind  that  we  know,  as  well  as  the  exceptional 
minds  of  the  great  men  of  history  of  the  present  day. 

The  chief  differences  between  the  primeval,  the  infantile  and  the  savage 
mind  on  the  one  hand  and  the  civilized  mind  on  the  other,  is  that  the  first 
(called  for  the  sake  of  brevity  the  lower  mind)  is  wanting  in  personal  force, 
courage,  or  faith,  and  also  in  sympathy,  or  affection  ; and  that  it  is  more  easily 
excited  to  terror  or  anger  than  is  the  second  or  civilized  mind.  There  are  of 
course  other  differences  than  these  between  the  lower  mind  and  the  higher — 
differences  in  intellect,  and  even  in  sense  perceptions ; but  these,  though 
great  in  themselves,  have  not  the  supreme  significance  of  the  basic,  funda- 
mental, moral  differences  just  mentioned.  The  lower  mind  then  lacks  faith, 
lacks  courage,  lacks  personal  force,  lacks  sympathy,  lacks  affection — that  is 
(to  sum  up),  it  lacks  peace,  content,  happiness.  It  is  prone  to  the  fear  of  things 
known,  and  still  more  to  vague  terror  of  things  unknown  ; it  is  prone  to 
anger,  rage,  hatred — that  is  (to  again  sum  up),  to  unrest,  discontent,  unhap- 


On  the  Plane  of  Self  Consciousness 


35 


piness.  On  the  other  hand,  the  higher  mind  (as  compared  with  the  lower) 
possesses  faith,  courage,  personal  force,  sympathy,  affection ; that  is,  it  pos- 
sesses (relatively)  happiness ; is  less  prone  to  fear  of  things  known  and 
unknown  and  to  anger  and  hatred — that  is,  to  unhappiness. 

The  statement  thus  broadly  made  does  not  seem  at  first  sight  to  mean 
very  much,  but  in  fact  it  means  almost  everything  ; it  contains  the  key  to  our 
past,  our  present  and  our  future,  for  it  is  the  condition  of  the  moral  nature 
(thus  briefly  adverted  to)  that  decides  for  each  one  of  us,  from  moment  to 
moment,  and  for  the  race  at  large,  from  age  to  age,  what  sort  of  a place  this 
world  in  which  we  live  shall  appear  to  be — what  sort  of  a place  it  is  indeed 
for  each  one  of  us.  For  it  is  not  our  eyes  and  ears,  nor  even  our  intellects, 
that  report  the  world  to  us ; but  it  is  our  moral  nature  that  settles  at  last  the 
significance  of  what  exists  about  us. 

The  members  of  the  human  race  began  by  fearing  much  and  disliking 
much,  by  loving  or  admiring  little  and  by  trusting  still  less.  It  is  safe  to  say 
that  those  earliest  men  of  the  river  drift,  and  the  cave  men,  their  successors, 
saw  little  beauty  in  the  outer  world  in  which  they  lived,  though  perhaps  their 
eyes,  in  most  other  respects,  were  fully  as  keen  as  ours.  It  is  certain  that 
their  family  affections  (as  in  the  case  of  the  lowest  savages  of  to-day)  were, 
to  say  the  least,  rudimentary,  and  that  all  men  outside  their  immediate 
family  were  either  feared  or  disliked,  or  both.  When  the  race  emerges  from 
the  cloud-covered  past  into  the  light  of  what  may  be  called  inferential  history, 
the  view  men  took  of  the  government  of  the  universe,  of  the  character  of 
the  beings  and  forces  by  which  this  government  was  carried  on,  of  the  posi- 
tion in  which  man  stood  to  the  governing  powers,  of  his  prospects  in  this 
life  and  after  it,  were  (as  in  the  case  of  the  lower  races  of  to-day)  gloomy  in 
an  extreme  degree.  Since  that  time  neither  the  world  nor  the  government 
of  the  world  have  changed,  but  the  gradual  alteration  in  the  moral  nature  of 
man  has  made  it  in  his  eyes  a different  place.  The  bleak  and  forbidding 
mountains,  the  awe-inspiring  sea,  the  gloomy  forests,  the  dark  and  fearful 
night,  all  the  aspects  of  nature  which  in  that  old  time  were  charged  with 
dread,  have  in  the  place  of  it  become  clothed  with  a new  and  strange  beauty. 
The  whole  human  race  and  all  living  things  have  put  on  (in  our  eyes)  a 
charm  and  sacredness  which  in  the  old  times  they  were  far  from  possessing. 
The  governing  powers  of  the  universe  (obedient  to  the  same  beneficent  influ- 
ence) have  been  gradually  converted  from  demons  into  beings  and  forces 
less  and  less  inimical,  more  and  more  friendly,  to  man  ; so  that  in  all  re- 
spects each  age  has  interpreted  the  universe  for  itself,  and  has  more  or  less 
discredited  the  interpretations  of  previous  ages. 


Cosmic  Consciousness 


36 

Which  is  the  correct  interpretation  ? What  mind,  of  all  the  vast  diversity 
of  the  past  and  present,  in  all  this  long  series,  pictures  to  itself  most  correctly 
the  outer  world  ? Let  us  see.  Let  us  consider  for  a moment  our  spiritual  gen- 
ealogy, and  dwell  on  its  meaning.  Our  immediate  ancestors  were  Christians. 
The  spiritual  proginator  of  Christianity  was  Judaism.  Judaism,  having  its 
beginning  in  that  group  of  tribes  collectively  called  Terachite  or  Hebrew — 
Ibrim,  those  of  the  other  side  (i.  e.,  of  the  Euphrates) — descended  from  the 
mythical  Ab-orham  or  Abraham  [137-91!]  ; these  tribes  being  themselves 
a twig  of  the  great  Semitic  branch  of  the  Caucasian  race  stock,  sprang 
directly  from  Chaldean  polytheism.  Chaldean  polytheism  again  in  its  turn 
was  a development  in  direct  descent  of  the  Sun  and  Nature  worship  of  the 
primitive  undivided  Caucasian  family.  The  Sun  and  Nature  worship  again 
no  doubt  had  its  root  in,  and  drew  its  life  from,  initial  Fetishism,  or  the 
direct  worship  of  individual  earthly  objects.  In  this  long  descent  (although 
we  apply  different  names  to  different  parts  of  the  continuous  series,  as  if  there 
were  lines  of  demarcation  between  these  different  parts)  there  has  been  no 
break,  and  in  all  the  thousands  of  years  never  such  a thing  as  a new  depart- 
ure. In  these  spiritual  matters  the  maxim  “ Natura  non  facit  saltum”  holds 
as  firmly  as  it  does  in  physics  and  geology.  The  whole  affair  is  a simple  mat- 
ter of  growth  strictly  analagous  to  the  unfolding  of  the  branch  from  the  bud, 
or  of  the  plant  from  its  seed.  As  has  been  well  said  : “La  religion  etant  un 
des  produits  vivants  de  I’humanite  doit  vivre,  c’est-a-dire,  changer  avec  elle  ’’ 
[136  : 45].  And  on  last  analysis  it  will  be  found  that  under  the  vast  di- 
versity of  external  appearance,  from  Fetishism  to  Christianity — underlying 
the  infinite  variety  of  formulas,  creeds  and  dogmas  resumed  under  these  five 
heads — the  essential  element  upon  which  all  else  depends,  which  underlies 
all  and  is  the  soul  of  all,  is  the  attitude  of  the  moral  nature.  And  all 
changes  in  the  intellectual  form  and  outer  aspect  of  religion  are  as  obedient 
to  the  gradual  change  taking  place  in  this  as  are  the  movements  of  the 
hands  and  wheels  of  the  watch  to  the  expansive  force  of  its  mainspring. 
The  external  world  stands  fast,  but  the  spirit  of  man  continually  grows,  and 
as  it  does  so  its  own  vast  Brocken  shadow  (thrown  out  by  the  moral  nature 
but  shaped  by  the  intellect),  which  it  projects  on  the  midst  of  the  infinite  un- 
known, necessarily  (like  a dissolving  view)  changes  and  changes,  following 
the  alterations  in  the  substance  (that  is,  the  soul  of  man)  which  gives  life  and 
reality  to  the  shadowy  phantom  which  plain  folk  call  their  creed,  and  which 
metaphysicians  call  the  philosophy  of  the  absolute. 

But  in  thus  interpreting,  from  age  to  age,  the  unknown  universe  in  which 
we  live,  it  is  to  be  observed  that  we  are  (on  the  whole)  constantly  giving  a 


On  the  Plane  of  Self  Consciousness 


37 


better  and  better  report  of  it.  We  attribute  to  our  gods  (as  the  ages  pass) 
better  and  better  characters,  and  we  constantly  expect  at  their  hands  better 
and  better  treatment,  both  in  the  present  life  and  after  death.  That  means 
(of  course)  that  the  quantity  of  trust  or  faith  which  we  possess  is  steadily  in- 
creasing and  encroaching  upon  its  opposite,  fear,  which  is  as  constantly 
lessening.  So  equally  it  may  be  said  of  charity,  sympathy,  or  affection,  that 
the  constant  increase  of  that  faculty  is  steadily  changing  to  us  the  aspect  of 
the  visible  world,  just  as  the  growth  of  faith  is  altering  the  image  we  form 
for  ourselves  of  that  greater  world  which  is  invisible.  Nor  is  there  any  indi- 
cation that  this  double  process  has  come  to  an  end  or  that  it  is  likely  to 
come  to  an  end. 


VIII. 

The  length  of  time  during  which  the  race  has  been  possessed  of  any 
given  faculty  may  be  more  or  less  accurately  estimated  from  various  indica- 
tions. In  cases  in  which  the  birth  of  the  faculty  took  place  in  comparatively 
recent  times — within,  for  instance,  the  last  twenty-five  or  thirty  thousand 
years — philology  (as  we  have  seen)  may  assist  materially  in  determining  the 
approximate  date  of  its  appearance.  But  for  comparatively  old  faculties, 
such  as  the  human  intellect  or  simple  consciousness,  this  means  necessarily 
entirely  fails  us.  We  fall  back,  then,  upon  the  following  tests : 

1.  The  age  at  which  the  faculty  appears  in  the  individual  man  at  the 
present  time. 

2.  The  more  or  less  universality  of  the  faculty  in  the  adult  members  of 
the  race  to-day. 

3.  The  readiness,  or  the  reverse,  with  which  the  faculty  is  lost — as  in 
sickness. 

4.  The  relative  frequency  with  which  the  faculty  makes  its  appearance  in 
dreams. 

I.  Of  each  of  our  mental  faculties  it  may  be  predicated  that  it  has  its 
own  normal  or  average  age  for  appearing  in  the  individual ; as,  for  instance, 
memory  and  simple  consciousness  appear  within  a few  days  after  birth ; curi- 
osity ten  weeks  after  ; use  of  tools  twelve  months  after ; shame,  remorse, 
and  a sense  of  the  ludicrous — all  of  them  about  fifteen  months  after  birth. 
Now  it  is  to  be  noted  that  in  every  instance  the  time  of  appearance  of  a 
faculty  in  an  infant  corresponds  with  the  stage  at  which  the  same  faculty 
appears  (as  far  as  can  be  at  present  ascertained)  in  the  ascending  animal 


38 


Cosmic  Consciousness 


scale,  just  as  in  the  case  of  later  appearing  faculties,  their  age  of  appearing 
in  the  individual  corresponds  with  their  period  of  appearance  in  the  race  ; for 
instance,  memory  and  simple  consciousness  occur  in  animals  as  primitive 
as  the  echinodermata,  while  the  use  of  tools  is  not  met  with  below  monkeys ; 
and  shame  and  remorse  and  a sense  of  the  ludicrous  are  almost  if  not  entirely 
confined  (among  animals)  to  the  anthropoid  ape  and  the  dog.  So  of  purely 
human  faculties,  self  consciousness,  which  appears  in  the  individual  at  the 
average  age  of  about  three  years,  made  its  appearance  in  the  race  certainly 
more  than  a thousand  centuries  ago,  while  the  musical  sense,  which  does  not 
appear  in  the  individual  before  adolescence  or  puberty,  cannot  (to  judge  by 
the  records)  have  existed  in  the  race  more  than  a very  few  thousand  years. 

2.  The  longer  a race  has  been  in  possession  of  a given  faculty  the  more 
universal  will  that  faculty  be  in  the  race.  This  proposition  scarcely  needs 
proof.  Every  new  faculty  must  occur  first  of  all  in  one  individual,  and  as 
other  individuals  attain  to  the  status  of  that  one  they  too  will  acquire  it,  until, 
after  perhaps  many  thousand  years,  the  whole  race,  having  attained  to  that 
status,  the  faculty  will  have  become  universal. 

3.  The  longer  a race  has  been  in  possession  of  a given  faculty  the  more 
firmly  is  that  faculty  fixed  in  each  individual  of  the  race  who  possesses  it.  In 
other  words : the  more  recent  is  any  given  faculty  the  more  easily  is  it  lost. 
Authority  for  this  proposition  (which  indeed  it  scarcely  needs)  will  be  quoted 
where  it  is  stated  in  another  connection.  It  is  almost,  if  not  quite,  a self- 
evident  proposition. 

4.  A study  of  dreaming  seems  to  reveal  the  fact  that  in  sleep  such  mind 
as  we  have  differs  from  our  waking  mind,  especially  by  being  more  primi- 
tive ; that,  in  fact,  it  would  be  almost  strictly  true  to  say  that  in  dreams  we 
pass  backward  into  a prehuman  mental  life ; that  the  intellectual  faculties 
which  we  possess  in  dreams  are,  especially,  recepts  as  distinguished  from  our 
waking  concepts ; while  in  the  moral  realm  they  are  equally  those  faculties, 
such  as  remorse,  shame,  surprise,  along  with  the  older  and  more  basic  sense 
functions,  which  belonged  to  us  before  we  reached  the  human  plane,  and 
that  the  more  modern  mental  faculties,  such  as  color  sense,  musical  sense, 
self  consciousness,  the  human  moral  nature,  have  no  existence  in  this  condi- 
tion, or  if  any  of  them  do  occur  it  is  only  as  a rare  exception. 

Let  us  now  compare  one  with  the  other  a few  of  the  faculties  which  have 
been  already  mentioned  in  the  light  of  the  rules  laid  down.  To  do  this  will 
give  us,  more  clearly  than  perhaps  anything  else  could,  a definite  notion  of 
the  growth  of  mind  by  the  successive  addition  of  new  functions.  For  this 
purpose  let  us  take  (as  a few  examples  and  to  stand  for  all)  simple  conscious- 


On  the  Plane  of  Self  Consciousness 


39 

ness,  shame,  self  consciousness,  color  sense,  the  human  moral  nature,  the 
musical  sense,  cosmic  consciousness. 

Simple  consciousness  makes  its  appearance  in  the  human  infant  within  a 
few  days  after  birth ; it  is  absolutely  universal  in  the  human  race ; it  dates 
far  back  before  the  earliest  mammals  ; it  is  lost  only  in  deep  sleep  and  coma; 
it  is  present  in  all  dreams. 

Shame,  remorse  and  a sense  of  the  ludicrous  are  all  said  to  be  born  in 
the  human  infant  at  about  the  age  of  fifteen  months ; they  are  all  prehuman 
faculties  and  are  all  found  in  the  dog  and  in  apes,  and  they  undoubtedly  ex- 
isted in  our  prehuman  ancestors  ; they  are  all  almost  universal  in  the  race, 
being  absent  only  in  very  low  idiots ; they  are  all  three  common  in  dreams. 

Self  consciousness  makes  its  appearance  in  the  child  at  the  average  age 
of  three  years ; it  is  not  present  in  any  species  but  the  human  ; it  is,  in  fact, 
that  faculty,  the  possession  of  which  by  an  individual  constitutes  him  a man. 
It  is  not  universal  in  our  race,  being  absent  in  all  true  idiots  ; that  is,  it  is 
permanently  absent  in  about  one  in  each  thousand  human  beings  in  Europe 
and  America.* 

There  must,  however,  be  many  members  of  low  races,  such  as  the  Bush- 
men of  South  Africa  f and  native  Australians,  who  never  attain  to  this  faculty. 


* As  regards  the  absence  of  self  consciousness  in  idiots  the  examination  of  the  inmates  of  a large 
idiot  asylum  revealed  the  fact  that  the  faculty  was  absent  in  fully  ninety  per  cent.  The  patients  exam- 
ined were  nearly  all  over  ten  years  of  age.  Of  course  a few  of  them  might  attain  to  self  conscious- 
ness later  on.  Dictionaries  and  works  on  idiocy  [loi]  define  an  idiot  as  “ a human  being  destitute  of 
the  ordinary  mental  powers  ” ; but  it  would  seem  that  “ a human  being  in  whom,  the  usual  age  being 
past,  in  consequence  of  atavism,  self  consciousness  has  not  been  developed,”  would  be  more  accurate 
and  better.  While  the  definition  of  imbecile  would  be  : “A  human  being,  who,  though  self  conscious, 
is,  in  consequence  of  atavism,  to  a large  extent  destitute  of  the  ordinary  mental  powers.” 

-|-For  the  mental  status  of  Bushmen  see  Anderson  [1-9,  216,  217,  218,  227,  228,  232,  291],  who 
gives  the  facts  from  actual  observation  without  speculation  or  theory  ; he  is  a close  observer  and  evi- 
dently a faithful  reporter.  See  also  some  remarkable  pages  by  Olive  Schreiner  [90-2,  4]  in  which  she 
describes  these  same  Bushmen  (as  does  Anderson)  from  personal  observation.  Along  with  much  else 
she  states,  for  instance,  that : “ These  small  people  had  no  fixed  social  organization  ; wandering  about 
in  hordes  or  as  solitary  individuals,  without  any  settled  habitation,  they  slept  at  night  under  the  rocks 
or  in  wild-dog  holes,  or  they  made  themselves  a curious  little  wall  of  loose  bushes,  raised  up  on  the 
side  from  which  the  wind  blew,  and  strangely  like  an  animal’s  lair  ; and  this  they  left  again  when  the 
morning  broke.  They  had  no  flocks  or  herds  and  lived  on  the  wild  game,  or  when  that  failed  them, 
ate  snakes,  scorpions,  insects  or  offal,  or  visited  the  flocks  of  the  Hottentots.  They  wore  no  clothing 
of  any  kind,  and  their  weapons  were  bows  and  arrows,  the  strings  of  the  bows  being  made  from  the 
sinews  of  wild  animals,  and  the  arrows  tipped  with  sharpened  bones  or  flint  stones,  poisoned  with  the 
juice  of  a bulb  or  dipped  in  the  body  of  a poisonous  caterpillar  : and  these  formed  their  only  property. 
They  had  no  marriage  ceremony  and  no  permanent  sex  relations,  any  man  or  woman  cohabiting  dur- 
ing pleasure  ; maternal  feeling  was  at  its  lowest  ebb,  mothers  readily  forsaking  their  young  or  dispos- 
ing of  them  for  a trifle ; and  paternal  feeling  was  non-existent.  Their  language  is  said  by  those  who 


40 


Cosmic  Consciousness 


In  our  ancestry  self  consciousness  dates  back  to  the  first  true  man.  Thou- 
ands  of  years  must  have  elapsed  between  its  first  appearance  and  its  uni- 
versality, just  as  thousands  of  years  are  now  passing  between  the  first  cases 
of  cosmic  consciousness  and  its  universality.  A race,  we  are  told,  unclothed, 
walking  erect,* *  gregarious,  without  a true  language,  to  a limited  extent  tool- 
using, destitute  of  marriage,  government,  or  any  institution  ; animal,  but  in 
virtue  of  its  relatively  high  moral  nature  (making  it  gregarious)  and  its  highly 
developed  receptual  intelligence,  king  of  animals,  developed  self  conscious- 
ness, and  by  that  fact  became  man.  It  is  impossible  to  say  how  long  ago  it 
was  when  this  event  occurred,  but  it  could  not  have  been  less  than  several 
hundred  thousand  years.  This  faculty  is  lost  much  more  easily  than  is  simple 
consciousness.  We  lose  it  in  coma  and  also  often  in  the  delirium  of  fever  ; 
in  certain  forms  of  insanity,  as  in  mania,  it  is  often  lost  for  weeks  and  months 
at  a time ; lastly,  it  is  never  present  in  dreams. 

The  color  sense  has  been  already  considered.  It  remains  to  say  a few 
words  from  the  present  point  of  view.  It  comes  into  existence  gradually  in 
the  individual — at  three  or  four  years  there  may  be  a trace  of  it.  At  eight 
years  of  age  it  was  found  by  Jeffries  [135-242]  still  absent  in  a large  per- 
centage of  children.  Twenty  to  thirty  per  cent,  of  schoolboys  are  said  to  be 
color-blind,  while  only  four  per  cent,  of  adult  males  are  so.  Dr.  Favre,  of 
Lyons  [135-243]  reported  in  1874  ^ the  French  Congress  for  the  Advance- 
ment of  Science,  at  Lille,  “ some  observations  that  seemed  to  him  to  prove 
that  congenital  color-blindness  was  curable  ” [135-242],  but  it  does  not  seem 
to  have  occurred  to  him  that  the  color  sense,  being  invariably  absent  in  very 


have  closely  studied  it  to  be  so  imperfect  that  the  clear  expression  of  even  the  very  simplest  ideas  is 
difficult.  They  have  no  word  for  wife,  for  marriage,  for  nation  ; and  their  minds  appear  to  be  in  the 
same  simple  condition  as  their  language.  The  complex  mental  operations  necessary  for  the^  mainte- 
nance of  life  under  civilized  conditions  they  have  apparently  no  power  of  performing  ; no  member  of 
the  race  has  in  any  known  instance  been  taught  to  read  or  write,  nor  to  grasp  religious  conceptions 
clearly,  though  great  efforts  have  been  made  to  instruct  them.”  It  seems  impossible  to  believe  that 
as  a race  these  creatures  are  self  conscious. 

* Walking  erect.  If  the  view  here  taken  of  mental,  and  human,  evolution  should  be  accepted  it 
would  throw  some  light  on  our  remote  past.  One  corollary  from  it  would  be  that  our  ancestors  walked 
erect  for  hundreds  of  thousands  of  years  before  they  became  self  conscious — that  is,  before  they  be- 
came men  and  began  to  speak.  The  age  at  which  infants  begin  to  walk  is  (mentally)  the  age  of  the 
dog  and  the  ape.  From  fifteen  or  eighteen  months  to  three  years  of  age  the  child  passes  through  the 
mental  strata  which  lie  between  these  animals  and  self  consciousness.  During  that  time  the  child’s 
receptual  intelligence  becomes  more  and  more  perfect,  the  recepts  themselves  become  more  and  more 
complex,  nearer  and  nearer  to  concepts,  until  these  last  are  actually  formed  and  self  consciousness  is 
established.  It  would  seem  that  something  like  a half  million  of  years  of  evolution  must  have  elapsed 
between  the  status  of  the  highest  anthropoid  apes  and  that  of  man.  Perhaps  this  may  be  a comforting 
reflection  to  those  people  who  do  not  like  the  idea  of  having  descended  from  some  Simian  form. 


On  the  Plane  of  Self  Consciousness 


41 


young  children,  and  making  its  appearance  at  a variable  age,  as  the  child 
advances  toward  maturity,  color  blindness  would  necessarily  appear  to  the 
teacher,  watching  the  development  of  the  child  and  exercising  its  sense  of 
sight  upon  colors,  to  be  “ cured.”  We  have  seen  above  that  the  color  sense 
in  the  race  cannot  be  many  tens  a thousands  of  years  old. 

Color  sense  is  absent  in  one  human  being  out  of  every  forty-seven.  It  is 
seldom  present  in  dreams,  and  when  it  does  occur,  that  is,  when  any  color  is 
seen  in  a dream,  it  is  generally  that  color  which  for  good  reasons  was  first 
perceived  by  man,  namely,  red. 

The  following  occurrence  illustrates  (in  a striking  manner)  the  usual  ab- 
sence of  the  color  sense  during  the  partial  consciousness  which  occurs  in 
sleep.  A man  whose  hair  is  white  dreamed  that  he  was  looking  in  a glass 
and  saw  plainly  that  his  hair  was  not  only  much  thicker  than  he  knew  it  to 
be  in  fact,  but  instead  of  being  white,  as  he  also  knew  it  to  be,  it  was  black. 
Now  he  well  remembered  in  his  dream  that  his  hair  had  never  been  black. 
It  had,  in  fact,  been  a light  brown.  He  wondered  (it  is  worth  mentioning 
here  that  wonder  or  surprise  is  a prehuman  faculty,  and  is  common  in 
dreams)  in  his  dream  that  his  hair  should  be  black,  remembering  distinctly 
that  it  had  never  been  so.  The  important  thing  to  note  about  the  dream 
under  consideration  is  that,  though  it  was  clear  to  the  dreamer’s  mind  that 
his  hair  had  never  been  black,  yet  he  did  not  remember  that  it  had  been 
brown.  For  some  reason  there  was  a difficulty  in  calling  up  before  con- 
sciousness any  color.  The  same  man  dreamed  that  he  had  wounded  with  a 
knife  an  enemy  who  had  attacked  him  ; the  bleeding  was  profuse  but  the 
blood  was  white ; he  knew  in  his  dream  that  it  should  not  be  white,  but  no 
image  of  its  true  color  or  of  any  color  presented  itself. 

The  human  moral  nature  includes  many  faculties,  such  as  conscience,  the 
abstract  sense  of  right  and  wrong,  sexual  love  as  distinguished  from  sexual 
desire  or  instinct,  parental  and  filial  love  as  distinguished  from  the  corre- 
sponding instincts  (man  has  both  these  instincts  in  common  with  the  brutes 
as  well  as  the  higher  feelings),  love  of  our  fellow  men  as  such,  love  of  the 
beautiful,  awe,  reverence,  sense  of  duty  or  responsibility,  sympathy,  compas- 
sion, faith.  No  human  nature  is  complete  without  these  and  others ; it  is 
therefore  a very  complex  function ; but  for  the  purpose  of  the  present  argu- 
ment it  must  be  treated  as  if  it  were  a simple  sense.  Now  at  what  age  does 
this  human  moral  nature  appear  in  individual  man  ? It  is  never  present  in 
quite  young  children.  It  is  often  still  absent  at  puberty  and  even  at  adoles- 
cence. It  is  a late  acquired  faculty.  It  would  probably  not  be  far  wrong  to 
say  that  the  average  age  for  its  appearance  in  the  individual  is  somewhere 


42 


Cosmic  Consciousness 


about  fifteen  years.  It  would  seem  clear  from  a study  of  history  that  our 
human  moral  nature  cannot  be  more  than  some  ten  or  twelve  thousand  years 
old.  For  a careful  consideration  of  the  records  that  have  come  down  to  us 
from  the  early  Romans,  Hellenes,  Hebrews,  Egyptians,  Assyrians  and  Baby- 
lonians would  indicate  unmistakably  that  as  we  go  back  into  the  past  this 
faculty  tapers  down  toward  the  vanishing  point,  and  if  it  continues  so  to  taper 
as  we  ascend  the  ages  all  of  what  we  distinctively  call  our  human  moral  na- 
ture would  certainly  have  disappeared  by  the  time  we  had  got  back  the 
number  of  centuries  mentioned — ten  or  twelve  thousand  years. 

In  what  proportion  of  the  men  and  women  of  civilized  countries  does  the 
human  moral  nature  fail  to  appear  ? There  are  so  many  men  and  women 
who  have  a partial  moral  nature,  so  many  who,  having  little  or  none,  wear 
(as  well  as  may  be)  the  outer  semblance  of  one  ; the  judging  of  men  and 
women  in  this  regard  is  so  difficult — the  problem  is  so  veiled  and  so  compli- 
cated— that  it  is  impossible  to  give  more  than  an  opinion.  But  let  any  one 
who  is  curious  read  a few  such  books  as  those  by  Despine  [66]  and  Ellis  [76] 
— then  view  the  men  and  women  among  whom  he  lives  by  the  light  thus 
supplied,  and  he  will  be  forced  to  the  conclusion  that  the  proportion  of  the 
adults  who  have  little  or  no,  or  an  undeveloped,  moral  nature  is  far  greater 
than  of  those  who  have  little  or  no,  or  an  undeveloped,  color  sense.  We  prob- 
ably should  not  be  far  wrong  if  we  said  that  at  least  forty  men  and  women  out 
of  every  thousand  in  America  and  Europe  are  in  the  position  indicated. 

Then  how  many  races  of  men  are  there  still  living  upon  the  earth  none 
or  very  few  of  the  members  of  which  have  what  could  be  called  from  the 
point  of  view  of  our  civilization  a human  moral  nature?  Again,  while  self 
consciousness  is  lost,  not  of  course  always,  but  frequently,  in  insanity  and 
fever,  the  moral  nature  is,  we  must  all  admit,  subject  to  much  more  frequent 
lapses  and  absences  and  with  far  less  cause. 

Self  consciousness  appeared  in  the  race,  as  we  have  seen,  about  three 
hundred  thousand  years  ago.  The  above  considerations  would  point  to  a 
very  much  later  date  for  the  appearance  of  the  moral  nature.  And  do  not 
all  records  and  historic  indications,  so  far  as  they  go,  support  this  inference  ? 

Finally,  the  musical  sense  (a  faculty  which  is  now  in  act  of  being  born) 
does  not  appear  in  the  individual  before  adolescence.  It  does  not  exist  in 
more  than  half  the  members  of  our  race.  It  has  existed  less  (perhaps  con- 
siderably less)  than  five  thousand  years.  It  is  never,  or  almost  never,  present 
in  dreams,  even  in  the  case  of  professional  musicians.  While  self  conscious- 
ness in  insanity  is  lost,  as  said,  occasionally,  the  musical  sense  in  that  condi- 
tion might  be  said  to  be  invariably  lost — at  least  after  an  experience  of 


PSYCHOGENESIS  OF  MAN— ILLUSTRATED  BY  A FEW  FACULTIES 


On  the  Plane  of  Self  Consciousness 


43 


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44 


Cosmic  Consciousness 


twenty-five  years,  with  about  five  thousand  cases  of  lunacy,  the  writer  cannot 
recall  a case  where  the  musical  sense  was  retained,  the  person  being  insane. 

The  accompanying  summary,  in  tabular  form,  of  the  main  facts  concern- 
ing the  evolution  of  the  faculties  mentioned  and  some  others,  will  make,  it  is 
believed,  the  whole  subject  more  intelligible  than  any  long  exposition  thereof. 
The  figures  in  the  table  and  text  are  not  given  as  being  exact,  but  for  the 
sake  of  conveying  a clear  idea  which  it  is  thought  will  be  correct  enough  for 
the  present  purpose. 

To  sum  up : as  ontogeny  is  nothing  else  but  philogeny  in  petto — that 
is,  as  the  evolution  of  the  individual  is  necessarily  the  evolution  of  the  race 
in  an  abridged  form,  simply  because  it  cannot  in  the  nature  of  things  be  any- 
thing else — cannot  follow  any  other  lines,  there  being  no  other  lines  for  it  to 
follow — it  is  plain  that  organs  and  faculties  (speaking  broadly  and  generally) 
must  appear  in  the  individual  in  the  same  order  in  which  they  appeared  in 
the  race,  and  the  one  being  known,  the  other  may  with  confidence  be 
assumed. 

When  a new  faculty  appears  in  a race  it  will  be  found,  in  the  very  begin- 
ning, in  one  individual  of  that  race  ; later  it  will  be  found  in  a few  individ- 
uals ; after  a further  time  in  a larger  percentage  of  the  members  of  the  race ; 
still  later  in  half  the  members ; and  so  on,  until,  after  thousands  of  genera- 
tions, an  individual  who  misses  having  the  faculty  is  regarded  as  a mon- 
strosity. Note,  too — and  this  is  important — when  the  new  faculty  appears, 
especially  if  it  be  in  the  direct  line  of  the  ascent  of  the  race,  as  in  the  case  of 
Simple,  Self,  or  Cosmic,  Consciousness,  it  must  appear  first  in  a member,  then 
in  members,  of  the  race  who  have  reached  full  maturity.  For  an  immature 
individual  (other  things  being  equal)  cannot  over-pass  or  go  beyond  a 
mature  individual  of  the  same  race. 

Thus,  as  the  eons  pass,  has  the  great  trunk  of  the  tree  of  life  grown  taller 
and  from  time  to  time  shot  forth  twigs  which  have  grown  to  branches,  and 
these  again  to  noble  limbs,  which  in  their  turn  have  put  out  twigs  and 
branches,  many  of  them  of  great  size  and  in  number  uncountable.  We  know 
that  the  tree  has  not  ceased  to  grow,  that  even  now,  as  always,  it  is  putting 
forth  new  buds,  and  that  the  old  shoots,  twigs  and  branches  are  most  of  them 
increasing  in  size  and  strength.  Shall  the  growth  stop  to-day  ? It  does  not 
seem  likely.  It  seems  more  likely  that  other  limbs  and  branches  undreamed 
of  to-day  shall  spring  from  the  tree,  and  that  the  main  trunk  which  from 
mere  life  grew  into  sensitive  life,  simple  consciousness  and  self  consciousness 
shall  yet  pass  into  still  higher  forms  of  life  and  consciousness. 


Devolution 


45 


Chapter  3. 

Devolution. 

As  in  the  evolution  of  an  individual  tree  some  branches  flourish  while 
others  fail ; as  in  a forest  some  trees  grow  tall  and  stretch  out  wide  branches 
while  others  are  stunted  and  die  out;  as  in  the  onward  and  upward  progress 
of  any  species  some  individuals  are  in  advance  of  the  main  body  while  others 
lag  behind ; so  in  the  forward  march  of  the  collective  human  mind  across 
the  centuries  some  individual  minds  are  in  the  van  of  the  great  army,  while 
in  the  rear  of  the  column  stagger  and  fall  vast  numbers  of  defective 
specimens. 

In  any  race  the  stability  of  any  faculty  is  in  proportion  to  the  age  of  the 
faculty  in  the  race.  That  is,  a comparatively  new  faculty  is  more  subject  to 
lapse,  absence,  aberration,  to  what  is  called  disease,  and  is  more  liable  to  be 
lost,  than  an  older  faculty.  To  many  this  proposition  will  seem  a truism.  If 
an  organ  or  faculty  has  been  inherited  in  a race  for,  say,  a million  genera- 
^tions,  it  seems,  a priori,  certain  that  it  is  more  likely  to  be  inherited  by  a 
given  individual  of  that  race  than  is  an  organ  or  faculty  which  originated, 
say,  three  generations  back.  A case  in  point  is  what  is  called  genius. 
Genius  consists  in  the  possession  of  a new  faculty  or  new  faculties,  or  in  an 
increased  development  of  an  old  faculty  or  old  faculties.  This  being  the 
case,  it  seems  to  Galton  [92]  necessary  to  write  a good  sized  volume  to 
prove  that  it  is  hereditary.  So  far  was  that  from  being  an  obvious  fact  that 
even  yet  the  heredity  of  genius  is  far  from  being  universally  accepted.  But 
no  one  ever  wrote  a book  to  prove  that  either  sight,  hearing,  or  self  con- 
sciousness is  hereditary,  because  every  one  (even  the  most  ignorant)  knows 
without  any  argument  that  they  are  so.  On  the  point  in  question  Darwin 
says,  speaking  of  horses  : “ The  want  of  uniformity  in  the  parts  which,  at  the 
time,  are  undergoing  selection  chiefly  depends  on  the  strength  of  the  princi- 
ple of  reversion  ” [67  : 288].  That  is,  parts  or  organs  which  are  undergoing 
change  by  means  of  selection  are  liable  to  lose  what  has  been  gained  by 
reverting  to  the  initial  condition.  And  again  he  says:  “It  is  a general 
belief  among  breeders  that  characters  of  all  kinds  become  fixed  by  long 
continued  inheritance”  [67:  289].  In  another  place  he  speaks  of  the 
“fluctuating  and,  as  far  as  we  can  judge,  never  ending  variability  of  our 
domestic  productions,  the  plasticity  of  their  whole  organization”  [67  : 485], 
and  he  attributes  this  instability  to  the  recent  changes  these  have  undergone 


46 


Cosmic  Consciousness 


under  the  influence  of  the  artificial  selection  to  which  they  have  been  sub- 
jected. And  in  still  another  place  Darwin  speaks  of  “the  extreme  varia- 
bility of  our  domesticated  animals  and  cultivated  plants. 

But  it  is  scarcely  necessary  to  carry  this  argument  further.  Any  one  who 
is  willing  to  give  the  matter  a thought  will  admit  that  the  shorter  time  an 
organ  or  faculty  has  been  possessed  by  a race  the  more  unstable  must  it  be 
in  the  race,  and,  consequently,  in  the  individual ; the  more  liable  will  it  be 
to  be  dropped  ; the  more  liable  to  be  defective  ; the  more  liable  to  vary  ; the 
more  liable  to  be  or  to  become  imperfect — as  we  say,  diseased.  And  that, 
per  contra,  the  longer  time  an  organ  or  faculty  has  existed  in  any  race,  the 
more  certain  it  is  to  be  inherited  and  the  more  certain  it  is  to  assume  a 
definite,  typical  character — that  is,  the  more  certain  it  is  to  be  normal,  the 
more  certain  it  is  to  agree  with  the  norm  or  type  of  the  said  organ  or  faculty. 
In  other  words,  the  less  likely  it  is  to  be  imperfect — what  we  call  defective  or 
diseased.  This  being  allowed,  it  will  readily  be  granted  : ist.  That  the  race 
whose  evolution  is  the  most  rapid  will  (other  things  being  equal)  have  the 
most  breakdowns ; and,  2d,  That  in  any  given  race  those  functions  whose 
evolution  is  the  most  rapid  will  be  the  most  subject  to  breakdowns. 

If  these  principles  be  applied  to  the  domesticated  animals  (which  have, 
most  of  them,  within  the  last  few  hundred  generations,  been  much  differentiated 
by  artificial  selection),  they  will  explain  what  has  often  been  looked  upon  as 
anomalous — namely,  the  much  greater  liability  to  disease  and  early  death  of 
these  as  compared  with  their  wild  prototypes.  For  that  domestic  animals 
are  more  liable  to  disease  and  premature  death  than  wild,  is  admitted  on  all 
hands.  The  same  principle  will  explain  also  how  it  is  that  the  more  highly 
bred  an  animal  is — that  is,  the  more  widely  it  has  been  differentiated  in  late 
generations  from  a previous  type — the  more  liable  will  it  be  to  disease  and 
premature  death. 

Taking  now  these  general  rules  home  to  ourselves — to  the  human  race — 
we  find  them  to  mean  that  those  organs  and  functions  which  have  been  the 
latest  acquired  will  be  most  often  defective,  absent,  abnormal,  diseased.  But 
it  is  notorious  that  in  civilized  man,  especially  in  the  Aryan  race,  the  func- 
tions which  have  undergone  most  change  in  the  last  few  thousand  years  are 
those  called  mental — that  great  group  of  functions  (sensuous,  intellectual, 
moral)  which  depend  upon,  spring  from,  the  two  great  nervous  systems — 
the  cerebro-spinal  and  the  great  sympathetic.  This  great  group  of  func- 
tions has  grown,  expanded,  put  forth  new  shoots  and  twigs,  and  is  still  in 
the  act  of  producing  new  faculties,  at  a rate  immeasurably  greater  than  any 
other  part  of  the  human  organism.  If  this  is  so  then  within  this  great  con- 


Devolution 


47 

geries  of  faculties  it  is  inevitable  that  we  should  meet  with  constant  lapses, 
omissions,  defects,  breakdowns. 

Clinical  observation  teaches  day  by  day  that  the  above  reasoning  is  solidly 
grounded.  It  presents  lapses  of  all  degrees  and  in  unlimited  varieties ; lapses 
in  sense  function,  such  as  color-blindness  and  music  deafness ; lapses  in  the 
moral  nature,  of  the  whole  or  a part ; in  the  intellect,  of  one  or  several  facul- 
ties ; or  lapses,  more  or  less  complete,  of  the  whole  intellect,  as  in  imbecility 
and  idiocy.  But  over  and  above  all  these  lapses,  and  as  a necessary  accom- 
paniment of  them,  we  have  that  inevitable  breaking  down  of  function,  once 
established  in  the  individual,  which  we  call  insanity,  as  distinguished  from 
the  various  forms  and  degrees  of  idiocy.  For  it  is  easy  to  see  that  if  a func- 
tion or  faculty  belonging  to  any  given  species  is  liable  for  any  general  cause 
to  be  dropped  in  a certain  proportion  of  the  individuals  of  that  species,  it 
must  be  also  liable  to  become  diseased — that  is,  to  break  down — in  cases 
where  it  is  not  dropped.  For  if  the  faculty  in  question  is  by  no  means  al- 
ways developed  in  the  individual — if  it  quite  frequently  fails  to  appear — that 
must  mean  that  in  many  other  cases  in  which  it  does  appear  it  will  not  be 
fully  and  solidly  formed.  We  cannot  imagine  a jump  from  the  total  non- 
appearance  of  a given  function  in  certain  members  of  a species  to  the  abso- 
lute perfection  and  solidity  of  the  same  function  in  the  rest  of  the  members. 
We  know  that  species  do  not  grow  that  way.  We  know  that  in  a race  in 
which  we  have  some  men  seven  feet  high  and  others  only  four  that  we  shall 
find,  if  we  look,  men  of  all  statures  between  these  extremes.  We  know  that 
in  all  cases  extremes  presented  by  the  race  are  bridged  (from  one  to  the  other) 
by  full  sets  of  intermediary  specimens.  One  man  can  lift  a thousand  pounds, 
another  can  only  lift  a hundred ; but  between  these  are  men  the  limit  of  whose 
strength  fills  up  the  whole  gap  between  the  hundred  and  the  thousand  pounds. 
One  man  dies  of  old  age  at  forty  years,  another  at  one  hundred  and  thirty 
years,  and  every  year  and  month  between  forty  years  and  one  hundred  and 
thirty  years  is  the  limit  of  some  man’s  possible  life.  The  same  law  that  holds 
for  the  limit  of  faculties  holds  also  for  the  solidity  and  permanence  of  facul- 
ties. We  know  that  in  some  men  the  intellectual  functions  are  so  unstable 
that  as  soon  as  they  are  established  they  crumble  down — crushed  (as  it  were) 
by  their  own  weight — like  a badly  built  house,  the  walls  of  which  are  not 
strong  enough  to  sustain  the  roof.  Such  are  extreme  cases  of  so-called  de- 
velopmental insanity — cases  in  which  the  mind  falls  into  ruins  as  soon  as  it 
comes  into  existence  or  even  before  it  is  fully  formed  ; cases  of  insanity  of 
puberty  and  adolescence,  in  which  nature  is  barely  able  to  form  or  half  form 
a normal  mind  and  totally  unable  to  sustain  it,  the  mind,  consequently,  run- 


48 


Cosmic  Consciousness 


ning  down  at  once  back  into  chaos.  The  hopelessness  of  this  class  of  cases 
(as  regards  recovery)  is  well  understood  by  all  alienists,  and  it  is  not  difficult 
to  see  why  such  insanities  should  and  must  be  practically  incurable,  since 
their  very  existence  denotes  the  absence  of  the  elements  necessary  to  form 
and  maintain  a normal  human  mind  in  the  subjects  in  question. 

In  the  realm  of  insanity,  properly  so  called — that  is,  excluding  the  idiocies 
— these  cases  occupy  the  extreme  position  at  one  end  of  the  scale,  while  those 
persons  who  only  become  maniacal  or  melancholic  under  the  most  powerful 
exciting  causes,  such  as  child-birth  and  old  age,  occupy  the  other  end.  That 
is,  we  have  a class  in  whom  the  mind,  without  a touch,  crumbles  into  ruin 
as  soon  as  formed  or  even  before  it  is  fully  formed.  Then  we  have  another 
class  in  which  the  balance  of  the  mental  faculties  is  only  overturned  by  the 
rudest  shocks,  and  then  only  temporarily,  since  the  cases  to  which  I refer 
recover  in  a few  weeks  or  months  if  placed  under  favorable  conditions.  But 
between  these  extremes  the  whole  wide  intermediate  space  is  filled  with  an 
infinite  variety  of  phases  of  insanity,  exhibiting  every  possible  condition  of 
mental  stability  and  instability  between  the  two  extremes  noticed.  But 
throughout  the  whole  range  of  mental  alienation  this  law  holds,  namely:  that 
the  latest  evolved  of  the  mental  functions,  whether  intellectual  or  moral,  suf- 
fer first  and  suffer  most,  while  the  earliest  evolved  of  the  mental  and  moral 
functions  suffer  (if  at  all)  the  latest  and  the  least. 

If  the  mind  be  likened  to  a growing  tree,  then  it  can  be  said  that  the 
lesser  onsets  of  insanity  shrivel  its  leaves — paralyze,  or  partially  paralyze, 
their  functions  for  a time,  the  leaves  standing  for  the  later  formed  and  more 
fragile  emotions  and  concepts,  and  especially  for  the  later  formed  combina- 
tions of  these ; that  deeper  attacks  kill  the  leaves  and  damage  the  finer 
twigs  ; that  still  more  profound  disturbances  kill  the  finer  twigs  and  injure 
the  larger ; and  so  on,  until,  in  the  most  profound  and  deep-rooted  insani- 
ties, as  in  the  developmental  dementias,  the  tree  is  left  a bare,  ghastly  trunk, 
without  leaves  or  twigs  and  almost  without  branches. 

And  in  all  this  process  of  destruction  the  older  formed  faculties,  such  as 
perception  and  memory,  desire  for  food  and  drink,  shrinking  from  injury, 
and  the  more  basic  sense  functions,  endure  the  longest ; while,  as  has  been 
said,  the  latest  evolved  functions  crumble  down  first,  then  the  next  latest,  and 
so  on. 

A fact  that  well  illustrates  the  contention  that  insanity  is  essentially  the 
breaking  down  of  mental  faculties  which  are  unstable  chiefly  because  they 
are  recent,  and  that  it  rests  therefore  upon  an  evolution  which  is  modern  and 
still  in  progress,  is  the  comparative  absence  of  insanity  among  negroes. 


Devolution 


49 


It  has  been  said  that  the  large  percentage  of  insanity  in  America  and 
Europe  depends  directly  upon  the  rapid  evolution  in  late  millenniums  of  the 
mind  of  the  Aryan  people.  Very  few  would  claim  that  the  negro  mind  is 
advancing  at  anything  like  the  same  rate.  As  a consequence  of  these  differ- 
ent rates  of  progression  we  have  in  the  Aryan  people  of  America  a much 
higher  percentage  of  insanity  than  is  found  in  the  negro  race. 

When  the  United  States  census  of  1880  was  taken  it  was  found  that 
among  forty-three  millions  of  white  people  there  were  eighty-six  thousand 
insane — exactly  one  in  five  hundred — while  among  six  and  three-quarter  mil- 
lion negroes  only  a little  more  than  six  thousand  were  insane,  which  is  a pro- 
portion of  only  about  one  to  eleven  hundred.  Doubtless  if  we  had  statistics 
of  other  backward  and  stationary  peoples  a similar  state  of  matters  would 
be  found — all  such  facts  as  we  have  leading  to  the  conclusion  that  among 
savages  and  semi-savages  there  exists  comparatively  little  insanity. 

In  conclusion  the  results  arrived  at  in  this  chapter  may  be  summed  up 
as  follows : 

1.  The  stability  of  a faculty  in  the  individual  depends  upon  its  age  in 
the  race.  The  older  the  faculty  the  more  stable  it  is,  and  the  less  old  the 
less  stable. 

2.  The  race  whose  evolution  is  most  rapid  will  be  the  most  subject  to 
breakdown. 

3.  Those  functions  in  any  given  race  whose  evolutions  are  the  most  rapid 
will  be  the  most  subject  to  breakdown. 

4.  In  the  more  progressive  families  of  the  Aryan  race  the  mental  facul- 
ties have  for  some  millenniums  last  past  developed  with  great  rapidity. 

5.  In  this  race  the  large  number  of  mental  breakdowns,  commonly  called 
insanity,  are  due  to  the  rapid  and  recent  evolution  of  those  faculties  in  that 
race. 


PART  III. 


FROM  SELF  TO  COSMIC  CONSCIOUSNESS. 

I. 

As  the  faculties  referred  to  in  the  last  division  of  this  volume,  and  many 
more,  came  into  existence  in  the  race,  each  in  its  own  time,  when  the  race 
was  ready  for  it,  let  us  assume,  as  we  must,  that  growth,  evolution,  develop- 
ment, or  whatever  we  choose  to  call  it,  has  (as  thus  exemplified)  always  gone 
on,  is  going  on  now,  and  (as  far  as  we  can  tell)  will  always  go  on.  If  we  are 
right  in  such  an  assumption  new  faculties  will  from  time  to  time  arise  in  the 
mind  as,  in  the  past,  new  faculties  have  arisen.  This  being  granted,  let  us 
assume  that  what  in  this  book  is  called  Cosmic  Consciousness  is  such  a nas- 
cent, such  a werdende,  faculty.  And  now  let  us  see  what  we  know  about 
this  new  sense,  state,  faculty,  or  whatever  it  may  be  called.  And,  first,  it  may 
be  noted  that  the  new  sense  does  not  appear  by  chance  in  this  man  or  that. 
It  is  necessary  for  its  appearance  that  an  exalted  human  personality  should 
exist  and  supply  the  pre-conditions  for  its  birth.  In  the  great  cases  especially 
is  there  an  exceptional  development  of  some  or  all  of  the  ordinary  human 
faculties.  Note  particularly,  since  that  case  is  unmistakably  known  to  us,  the 
singular  perfection  of  the  intellectual  and  moral  faculties  and  of  the  special 
senses  in  Walt  Whitman  [103  : 57-71].  It  is  probable  that  an  approximation 
to  this  evolutionary  excellence  is  necessary  in  all  cases.  Then  certainly  in 
some,  probably  in  all,  cases  the  person  has  an  exceptional  physique — excep- 
tional beauty  of  build  and  carriage,  exceptionally  handsome  features,  excep- 
tional health,  exceptional  sweetness  of  temper,  exceptional  magnetism. 

II. 

The  faculty  itself  has  many  names,  but  they  have  not  been  understood  or 
recognized.  It  will  be  well  to  give  some  of  them  here.  They  will  be  better 
understood  as  we  advance.  Either  Gautama  himself,  or  some  one  of  his  early 
disciples,  called  it  “Nirvana”  because  of  the  “extinction”  of  certain  lower 
mental  faculties  (such  as  the  sense  of  sin,  fear  of  death,  desire  of  wealth,  etc., 
etc.)  which  is  directly  incident  upon  its  birth.  This  subjugation  of  the  old 
personality  along  with  the  birth  of  the  new  is,  in  fact,  almost  equivalent  to 
the  annihilation  of  the  old  and  the  creation  of  a new  self.  The  word  Nirvana 


52 


Cosmic  Consciousness 


is  defined  as  “the  state  to  which  the  Buddhist  saint  is  to  aspire  as  the  highest 
aim  and  highest  good.”  Jesus  called  the  new  condition  “the  Kingdom  of 
God”  or  the  “Kingdom  of  Heaven,”  because  of  the  peace  and  happiness 
which  belong  to  it  and  which  are  perhaps  its  most  characteristic  features. 
Paul  called  it  “ Christ.”  He  speaks  of  himself  as  “ a man  in  Christ,”  of 
“them  that  are  in  Christ.”  He  also  calls  it  “the  Spirit”  and  “the  Spirit  of 
God.”  After  Paul  had  entered  Cosmic  Consciousness  he  knew  that  Jesus  had 
possessed  the  cosmic  sense  and  that  he  was  living  (as  it  were)  the  life  of  Jesus 
— that  another  individuality,  another  self,  lived  in  him.  This  second  self  he 
called  Christ  (the  divinely  sent  deliverer),  identifying  it  not  so  much  with  the 
man  Jesus,  as  with  the  deliverer  which  was  to  be  sent  and  which  had  been 
sent  in  his  person,  who  was  both  Jesus  (the  ordinary  self  conscious  man)  and 
Messiah  (the  herald  and  exemplar  of  the  new,  higher  race).  The  duplex  per- 
sonality of  men  having  cosmic  consciousness  will  appear  many  times  as  we 
proceed  and  will  be  seen  to  be  a constant  and  prominent  phenomenon. 
Mohammed  called  the  cosmic  sense  “Gabriel,”  and  seems  to  have  looked 
upon  it  as  a distinctly  separate  person  who  lived  in  him  and  spoke  to  him. 
Dante  called  it  “Beatrice”  (“Making  Happy”),  a name  almost  or  quite 
equivalent  to  “ Kingdom  of  Heaven.”  Balzac  called  the  new  man  a “Spe- 
cialist ” and  the  new  condition  “ Specialism.”  Whitman  called  cosmic  con- 
sciousness “My  Soul,”  but  spoke  of  it  as  if  it  were  another  person ; for  instance : 

O soul  repressless,  I with  thee  and  thou  with  me 

We  too  take  ship  O soul 

With  laugh  and  many  a kiss  .... 

O soul  thou  pleasest  me,  I thee. 

Bacon  (in  the  Sonnets)  has  treated  the  cosmic  sense  so  emphatically  as  a dis- 
tinct person  that  the  world  for  three  hundred  years  has  taken  him  at  his  word 
and  has  agreed  that  the  “ person  ” in  question  (whatever  his  name  may  have 
been)  was  a young  friend  of  the  poet’s  ! 

To  illustrate  the  objectification  of  this  purely  subjective  phenomenon 
(though  it  must  be  remembered  that  to  the  person  with  cosmic  consciousness 
the  terms  objective  and  subjective  lose  their  old  meaning — and  “ objects 
gross”  and  the  “unseen  soul”  become  “one”),  it  will  not  be  amiss  to  quote 
a passage  [173  : 5]  from  a poet  who,  though  he  is  a case  of  cosmic  consci- 
ousness, is  not  included  in  the  present  volume  for  the  reason  that  the  present 
writer  has  not  been  able  to  obtain  the  details  necessary  for  that  purpose. 

So  mused  a traveler  on  the  earthly  plane 
Being  in  himself  a type  of  all  mankind. 


From  Self  to  Cosmic  Consciousness 


•53 


For  aspirations  dim  at  first  possessed 
Him  only,  rising  vaguely  in  his  dreams, 

Till  in  ripe  years  his  early  musings  changed 
To  inspiration  and  the  light  of  soul. 

Then  vision  came,  and  in  the  light  he  saw 
What  he  had  hoped  now  openly  revealed ; 

And  much  besides — the  inmost  soul  of  things. 

And  “beauty”  as  the  crown  of  life  itself. 

Ineffable,  transcending  mortal  form  ; 

For  robed  in  light,  no  longer  fantasy. 

Before  his  gaze  the  true  “ ideal  ” stood. 

Sublimely  fair,  beyond  conception,  clothed 
In  beauty  and  divinest  symmetry. 

Yet  pined  he  not  like  him  of  Latmos  when 
In  dreaming  ecstasy,  upon  the  hills 
Beneath  the  moon,  he  saw  his  love  unveiled ; 

For  well  he  knew  the  crowning  of  his  life 
Was  in  that  vision  and  would  be  fulfilled. 

Nay,  was  fulfilled,  for  henceforth  by  his  side 
A radiant  being  stood,  his  guiding  light 
And  polar  star,  that  as  a magnet  held 
Him  in  the  hold  of  ever-during  love  ! 

But  how  describe  this  being  henceforth  his  ? 

What  words  can  tell  what  words  transcend,  but  say 
That  she  was  fair  beyond  all  human  thought  ? 

For  who  could  paint  those  features  and  that  form 
So  exquisitely  moulded  that  no  art 
Could  reach  them,  or  convey  in  any  mode 
The  smile  upon  those  rosy  lips  or  catch 
And  give  the  full  expression  of  those  eyes. 

So  wonderful,  half  veiled  beneath  the  sweep 
Of  soft  and  curving  lashes,  that  enhanced 
Beyond  describing  the  effect  that  flowed 
From  out  the  liquid  depths  of  those  full  orbs. 

The  founts  of  love,  so  full  of  smouldering  fire 
And  passion,  yet  so  tender  and  so  chaste  ? 

Her  every  movement,  too,  so  perfect,  seemed 
Like  nature  heightened  by  unconscious  art. 

And  all  her  bearing  gentleness  itself ; 

For  not  that  majesty  that  overawes — 

That  high,  imperious  consciousness  of  worth. 

That  makes  the  lowly  shrink  abashed — was  hers. 


54- 


Cosmic  Consciousness 


But  in  its  stead  was  all  the  winning  grace 
And  sweetness  that  immortal  Love  could  add 
To  beautify  its  shrine  and  make  thereof 
A fitting  habitation  for  itself : 

For  bending  forward  with  that  wondrous  look, 

So  inexpressible,  she  seemed  to  say  : 

“Thou  art  mine  own,  mine  equal  and  my  spouse. 
My  complement,  without  whom  I were  nought ; 
So  in  mine  eyes  thou  art  more  fair  than  I, 

For  in  thee  only  is  my  life  fulfilled.  ” 

Then  added,  in  harmonious  voice,  aloud : 

“Thou  long  hast  thought  upon  life’s  mystery. 

Its  vast,  eternally  recurring  rounds 
Of  rest  and  rebirth  and  activity. 

And  sought  therein  the  passage  of  the  soul 
From  light  to  dark,  from  dark  to  light  again. 
Come  then  with  me,  and  we  will  see  in  part 
The  latter  in  its  human  phase  unveiled.  ” 

So  saying,  with  her  presence  she  endowed 
Him  with  new  senses,  faculties  and  powers. 

That  far  surpassed  the  limits  of  the  old. 


III. 

It  has  already  been  incidentally  mentioned  that  a race  entering  upon  the 
possession  of  a new  faculty,  especially  if  this  be  in  the  line  of  the  direct 
ascent  of  the  race,  as  is  certainly  the  case  with  cosmic  consciousness,  the  new 
faculty  will  necessarily  be  acquired  at  first  not  only  by  the  best  specimens  of 
the  race  but  also  when  these  are  at  their  best — that  is,  at  full  maturity  and 
before  the  decline  incident  to  age  has  set  in.  What,  now,  are  the  facts  in 
his  rega  rd  as  to  the  coming  of  the  cosmic  sense  ? 

They  may  be  summarized  in  a few  words  as  follows : Of  thirty-four  cases, 
n which  illumination  was  instantaneous  and  the  period  at  which  it  occured 
iis  with  some  degree  of  certainty  known,  the  age  at  which  the  person  passed 
into  cosmic  consciousness  was  in  one  instance  twenty-four  years ; in  three, 
thirty  years  ; in  two,  thirty-one  years  ; in  two,  thirty-one  and  a half  years ; 
in  three,  thirty-two  years  ; in  one,  thirty-three  years ; in  two,  thirty-four 
years ; in  eight,  thirty-five  years ; in  two,  thirty-six  years ; in  two,  thirty- 
seven  years;  in  two,  thirty-eight  years;  in  three,  thirty-nine  years ; in  one, 
forty  years  ; in  one,  forty-nine  years,  and,  in  one,  fifty-four  years. 


From  Self  to  Cosmic  Consciousness 


55 


Evidence  will  be  given  as  the  cases  are  treated  individually,  and  the  age 
of  each  person  at  illumination  will  be  given  below  in  a tabular  statement, 
along  with  other  facts. 


IV. 

Cosmic  Consciousness,  then,  appears  in  individuals  mostly  of  the  male 
sex,  who  are  otherwise  highly  developed — men  of  good  intellect,  of  high 
moral  qualities,  of  superior  physique.  It  appears  at  about  that  time  of  life 
when  the  organism  is  at  its  high  watermark  of  efficiency,  at  the  age  of  thirty 
to  forty  years.  It  must  have  been  that  the  immediate  precursor  of  Cosmic 
Consciousness — Self  Consciousness — also  appeared  at  first  in  mid-life,  here 
and  there,  in  isolated  cases,  in  the  most  advanced  specimens  of  the  race, 
becoming  more  and  more  nearly  universal  (as  the  race  grew  up  to  it),  mani- 
festing itself  at  an  earlier  and  earlier  age,  until  (as  we  see)  it  delares  itself 
now  in  every  fairly  constituted  individual,  at  about  the  age  of  three  years. 

Analogy,  then,  would  lead  us  to  believe  that  the  step  in  promotion  which 
is  the  subject  of  this  volume  also  awaits  the  whole  race — that  a time  will 
come  when  to  be  without  the  faculty  in  question  will  be  a mark  of  inferiority 
parallel  to  the  absence  at  present  of  the  moral  nature.  The  presumption 
seems  to  be  that  the  new  sense  will  become  more  and  more  common  and 
show  itself  earlier  in  life,  until  after  many  generations  it  will  appear  in  each 
normal  individual  at  the  age  of  puberty  or  even  earlier ; then  go  on  becom- 
ing still  more  universal,  and  appearing  at  a still  earlier  age,  until,  after  many 
thousands  of  generations,  it  shows  itself  immediately  after  infancy  in  nearly 
every  member  of  the  race. 


V. 

It  must  be  clearly  understood  that  all  cases  of  Cosmic  Consciousness  are 
not  on  the  same  plane.  Or,  if  we  speak  of  Simple  Consciousness,  Self  Con- 
sciousness and  Cosmic  Consciousness  as  each  occupying  a plane,  then,  as  the 
range  of  Self  Consciousness  on  its  pla^te  (where  one  man  may  be  an  Aris- 
totle, a Ceesar,  a Newton,  or  a Comte,  while  his  neighbor  on  the  next  street 
may  be  intellectually  and  morally,  to  all  appearance,  little  if  at  all  above 
the  animal  in  his  stable)  is  far  greater  than  the  range  of  Simple  Conscious- 
ness in  any  given  species  on  its  plane,  so  we  must  suppose  that  the  range  of 
Cosmic  Consciousness  (given  millions  of  cases,  as  on  the  other  planes),  is 
greater  than  that  of  Self  Consciousness,  and  it  probably  is  in  fact  very  much 
greater  both  in  kind  and  degree:  that  is  to  say,  given  a world  peopled  with 


56 


Cosmic  Consciousness 


men  having  Cosmic  Consciousness,  they  would  vary  both  in  the  way  of 
greater  and  less  intellectual  ability,  and  greater  and  less  moral  and  spiritual 
elevation,  and  also  in  the  way  of  variety  of  character,  more  than  would  the 
inhabitants  of  a planet  on  the  plane  of  Self  Consciousness.  Within  the  plane 
of  Cosmic  Consciousness  one  man  shall  be  a god  while  another  shall  not  be, 
to  casual  observation,  lifted  so  very  much  above  ordinary  humanity,  however 
much  his  inward  life  may  be  exalted,  strengthened  and  purified  by  the  new 
sense.  But,  as  the  Self  Conscious  man  (however  degraded)  is  in  fact  almost 
infinitely  above  the  animal  with  merely  simple  consciousness,  so  any  man 
permanently  endowed  with  the  Cosmic  Sense  would  be  almost  infinitely 
higher  and  nobler  than  any  man  who  is  Self  Conscious  merely.  And  not 
only  so,  but  the  man  who  has  had  the  Cosmic  Sense  for  even  a few  moments 
only  will  probably  never  again  descend  to  the  spiritual  level  of  the  merely 
self  conscious  man,  but  twenty,  thirty  or  forty  years  afterwards  he  will  still 
feel  within  him  the  purifying,  strengthening  and  exalting  effect  of  that  divine 
illumination,  and  many  of  those  about  him  will  recognize  that  his  spiritual 
stature  is  above  that  of  the  average  man. 

VI. 

The  hypothesis  adopted  by  the  present  writer  requires  that  cases  of  cosmic 
consciousness  should  become  more  numerous  from  age  to  age,  and  not  only 
so  but  that  they  should  become  more  perfect,  more  pronounced.  What  are 
the  facts  ? Putting  aside  minor  cases,  such  as  must  have  appeared  and  been 
forgotten  by  hundreds  in  the  last  few  millenniums,  of  those  given  above  at 
least  thirteen  are  so  great  that  they  can  never  fade  from  human  memory — 
namely  : Gautama,  Jesus,  Paul,  Plotinus,  Mohammed,  Dante,  Las  Casas,  John 
Yepes,  Francis  Bacon,  Jacob  Behmen,  William  Blake,  Balzac,  Walt  Whitman. 

From  Gautama  to  Dante  we  count  eighteen  hundred  years,  within  which 
period  we  have  five  cases.  Again  from  Dante  to  the  present  day  we  count 
six  hundred  years,  in  which  we  have  eight  cases.  That  is  to  say,  while  in  the 
earlier  period  there  was  one  case  to  every  three  hundred  and  sixty  years,  in 
the  later  there  was  a case  to  each  seventy-five  years.  In  other  words,  cosmic 
consciousness  has  been  4.8  times  more  frequent  during  the  latter  period  than 
it  was  during  the  former.  And  before  the  time  of  Gautama  ? There  were 
probably  no,  or  few  and  imperfectly  developed,  cases. 

We  know  that,  at  present  there  are  many  of  what  maybe  called  lesser 
cases,  but  the  number  of  these  cannot  be  compared  with  the  number  of 
similar  cases  in  the  past,  for  the  reason  that  the  latter  are  lost.  It  must  also 


From  Self  to  Cosmic  Consciousness 


57 


be  remembered  that  the  thirteen  “ great  cases  ” given  above  are  only  per- 
haps a small  fraction  of  cases  just  as  great  which  have  occurred  since  the 
time  of  Gautama,  for  probably  only  a small  proportion  of  the  “ great  cases” 
undertake  and  carry  through  work  which  ensures  them  remembrance.  How 
easily  might  the  memory  even  of  Jesus  have  been  obliterated  from  the  minds 
of  his  contemporaries  and  followers  almost  before  it  was  born.  Many  to-day 
think  that,  all  else  granted,  if  he  had  not  been  immediately  followed  by  Paul, 
his  work  and  name  would  have  expired  together  almost  with  the  generation 
that  heard  him  speak. 

So  true  is  this  that  so  able  a man  as  Auguste  Comte  considers  St.  Paul 
“ le  vrai  fondateur  du  Catholicisme  ” (which  in  this  connection  is  synonymous 
with  “ Christianisme  ”)  [65  : 356],  gives  him  the  eighth  month  in  the  “ Calen- 
drier  Positiviste”  [65  : 332],  and  does  not  even  award  a day  to  Jesus,  so 
little  part  did  this  latter  seem  to  him  to  have  played  in  the  evolution  of  re- 
ligion and  of  the  race. 

And  even  of  those  who  write,  the  work  and  memory  must  have  often  died 
and  been  lost.  Of  one  of  the  greatest  of  these  it  may  be  said  that  had  the 
great  fire  occurred  only  a few  years  earlier  it  might  possibly  have  destroyed 
every  copy  of  the  1623  folio  and  deprived  the  world  forever  of  the  “ Shake- 
peare  ” drama.  Either  the  spoken  or  written  work  of  these  men  can  only, 
in  the  nature  of  things,  be  appreciated  by  a select  few  of  their  contempora- 
ries and  is  in  almost  every  case  exceedingly  liable  to  be  forgotten.  That  this 
is  as  true  to-day  as  in  the  day  of  Gautama  no  one  can  doubt  who  has  closely 
followed  the  career  of  Walt  Whitman.  Even  in  his  case  the  written  word 
would  almost  certainly  have  been  lost  if  he  had  died  (as  he  easily  might) 
from  accident  or  disease  during  the  war,  even  although  at  that  time  three 
editions  of  the  “ Leaves  ” had  been  printed.  He  himself  did  not  consider  his 
message  secure  from  extinction  even  almost  down  to  the  time  of  his  death, 
although  he  had  labored  unremittingly  for  thirty-five  years  at  the  planting 
of  it. 

Then  as  to  the  relative  greatness  of  ancient  and  modern  cases.  The 
judgment  of  the  world  at  large  must  necessarily  be  against  the  latter,  be- 
cause the  time  required  to  arrive  at  an  appreciation  of  them  has  not  elapsed. 
And  what  is  reason  and  so-called  common  sense  worth  in  such  a question  as 
this,  anyway  ? 

As  Victor  Hugo  says  of  Les  Genies : “ Choisir  entre  ces  hommes,  pre- 
ferer  Fun  a Fautre,  indiquer  du  doigt  le  premier  parmi  ces  premiers,  cela  ne 
se  peut”  [96  : 72-3].  What  living  man,  indeed,  is  able  to  say,  time  enough 
having  surely  gone  by,  who  was  the  greater,  Gautama  or  Jesus?  And  if  we 


58 


Cosmic  Consciousness 


cannot  decide  between  these  two,  still  less  can  we  between  either  ot  them  and, 
for  instance,  \\diitman. 

Many  believe  to-day  that  the  last  named  was  the  greatest  spiritual  force 
yet  produced  by  the  race — which  would  mean  that  he  is  the  greatest  case  of 
cosmic  consciousness  to  date.  But  the  balance  of  opinion  would  be,  of 
course,  thousands  to  one  averse  to  this  contention. 

VII. 

While  its  true  nature  has  been  (and  necessarily  so)  entirely  unappre- 
hended, the  fact  of  cosmic  consciousness  has  been  long  recognized  both  in 
the  Eastern  and  Western  Worlds,  and  the  great  majority  of  civilized  men 
and  women  in  all  countries  to-day  bow  down  before  teachers  who  possessed 
the  cosmic  sense,  and  not  only  so  but  because  they  possessed  the  cosmic 
sense.  And  not  only  does  the  world  at  large  look  up  with  reverence  to  these 
men,  but  perhaps  it  would  be  nothing  more  than  the  simple  truth  to  say  that 
all  uninspired  teachers  derive  the  lessons  which  they  transmit  directly  or  in- 
directly from  the  few  who  have  been  illumined. 

VIII. 

It  seems  that  in  every,  or  nearly  every,  man  who  enters  into  cosmic  con- 
sciousness apprehension  is  at  first  more  or  less  excited,  the  person  doubting 
whether  the  new  sense  may  not  be  a symptom  or  form  of  insanity.  Moham- 
med was  greatly  alarmed.  I think  it  is  clear  that  Paul  was,  and  others  to  be 
mentioned  further  on  were  similarly  affected. 

The  first  thing  each  person  asks  himself  upon  experiencing  the  new  sense 
is : Does  what  I see  and  feel  represent  reality  or  am  I suffering  from  a delu- 
sion ? The  fact  that  the  new  experience  seems  even  more  real  than  the  old 
teachings  of  simple  and  self  consciousness  does  not  at  first  fully  reassure 
him,  because  he  probably  knows  that  delusions,  when  present,  possess  the 
mind  just  as  firmly  as  do  actual  facts. 

True  or  not  true,  each  person  who  has  the  experience  in  question  eventu- 
ally, perforce,  believes  in  its  teachings,  accepting  them  as  absolutely  as  any 
other  teachings  whatsoever.  This,  however,  would  not  prove  them  true, 
since  the  same  might  be  said  of  the  delusions  of  the  insane. 

How,  then,  shall  we  know  that  this  is  a new  sense,  revealing  fact,  and  not 
a form  of  insanity,  plunging  its  subject  into  delusion  ? In  the  first  place,  the 
tendencies  of  the  condition  in  question  are  entirely  unlike,  even  opposite  to. 


From  Self  to  Cosmic  Consciousness 


59 


those  of  mental  alienation,  these  last  being  distinctly  amoral  or  even  im- 
moral, while  the  former  are  moral  in  a very  high  degree.  In  the  second 
place,  while  in  all  forms  of  insanity  self-restraint — inhibition — is  greatly  re- 
duced, sometimes  even  abolished,  in  cosmic  consciousness  it  is  enormously 
increased.  The  absolute  proof  of  this  last  statement  can  be  found  in  the 
lives  of  the  men  here  cited  as  examples.  In  the  third  place  (whatever  the 
scoffers  of  religion  may  say)  it  is  certain  that  modern  civilization  (speaking 
broadly)  rests  (as  already  said)  very  largely  on  the  teachings  of  the  new 
sense.  The  masters  are  taught  by  it  and  the  rest  of  the  world  by  them 
through  their  books,  followers  and  disciples,  so  that  if  what  is  here  called 
cosmic  consciousness  is  a form  of  insanity,  we  are  confronted  by  the  terrible 
fact  (were  it  not  an  absurdity)  that  our  civilization,  including  all  our  highest 
religions,  rests  on  delusion.  But  (in  the  fourth  place),  far  from  granting,  or 
for  a moment  entertaining,  such  an  awful  alternative,  it  can  be  maintained 
that  we  have  the  same  evidence  of  the  objective  reality  which  corresponds  to 
this  faculty  that  we  have  of  the  reality  which  tallies  any  other  sense  or  faculty 
whatever.  Sight,  for  instance  : You  know  that  the  tree  standing  there,  across 
the  field,  half  a mile  away,  is  real  and  not  an  hallucination,  because  all  other 
persons  having  the  sense  of  sight  to  whom  you  have  spoken  about  it  also 
see  it,  while  if  it  were  an  hallucination  it  would  be  visible  to  no  one  but  your- 
self. By  the  same  method  of  reasoning  do  we  establish  the  reality  of  the 
objective  universe  tallying  cosmic  consciousness.  Each  person  who  has  the 
faculty  is  made  aware  by  it  of  essentially  the  same  fact  or  facts.  If  three  men 
looked  at  the  tree  and  were  asked  half  an  hour  afterwards  to  draw  or  describe 
it  the  three  drafts  or  descriptions  would  not  tally  in  detail,  but  in  general  out- 
line would  correspond.  Just  in  the  same  way  do  the  reports  of  those  who 
have  had  cosmic  consqiousness  correspond  in  all  essentials,  though  in  detail 
they  doubtless  more  or  less  diverge  (but  these  divergences  are  fully  as  much 
in  our  misunderstanding  of  the  reports  as  in  the  reports  themselves).  So 
there  is  no  instance  of  a person  who  has  been  illumined  denying  or  disputing 
the  teaching  of  another  who  has  passed  through  the  same  experience.  Paul, 
however  little  disposed  by  his  prepossessions  to  accept  them,  as  soon  as  he 
attained  to  the  cosmic  sense  saw  that  the  teachings  of  Jesus  were  true.  Mo- 
hammed accepted  Jesus  as  not  only  the  greatest  of  the  prophets,  but  as  stand- 
ing on  a plane  distinctly  above  that  upon  which  stood  Adam,  Noah,  Moses  and 
the  rest.  He  says  : “And  we  sent  Noah  and  Abraham  and  placed  in  their 
seed  prophecy  and  the  book ; and  some  of  them  are  guided,  though  many 
of  them  are  workers  of  abomination ! Then  we  followed  up  their  footsteps 
with  our  apostles  ; and  we  followed  them  up  with  Jesus  the  son  of  Mary  ; and 


6o 


Cosmic  Consciousness 


we  gave  him  the  gospel ; and  we  placed  in  the  hearts  of  those  who  followed 
him  kindness  and  compassion”  [153:  269].  And  Palmer  testifies:  “Mo- 
hammed regards  our  Lord  with  particular  veneration,  and  even  goes  so  far 
as  to  call  him  the  ‘Spirit’  and  ‘Word’  of  God,  the  ‘Messiah’”  [152:  51]. 
Walt  Whitman  accepts  the  teachings  of  Buddha,  Jesus,  Paul,  Mohammed, 
especially  of  Jesus,  of  whom  he  knew  the  most.  As  he  says : “Accepting 
the  gospels,  accepting  him  that  was  crucified,  knowing  assuredly  that  he  is 
divine”  [193:  69].  And  if,  as  Whitman  once  wished  : “The  great  masters 
might  return  and  study  me”  [193  : 20],  nothing  is  more  certain  than  that 
they  would  each  and  all  accept  him  as  “a  brother  of  the  radiant  summit.” 
So  all  the  men  known  to  the  present  writer  who  have  been  (in  greater  or  less 
degree)  illumined,  agree  in  all  essentials  with  one  another,  and  with  all  past 
teachers  who  have  been  so.  Also,  it  seems  that  all  men,  free  from  prejudice, 
who  know  something  of  more  than  one  religion,  recognize,  as  does  Sir  Ed- 
win Arnold,  that  the  great  faiths  are  “Sisters,”  or,  as  Arthur  Lillie  says,  that 
“Buddha  and  Christ  taught  much  the  same  doctrine”  [no:  8]. 

IX. 

As  has  been  either  said  or  implied  already,  in  order  that  a man  may  enter 
into  Cosmic  Consciousness  he  must  belong  (so  to  speak)  to  the  top  layer  of 
the  world  of  Self  Consciousness.  Not  that  he  need  have  an  extraordinary 
intellect  (this  faculty  is  rated  usually  far  above  its  real  value  and  does  not 
seem  nearly  so  important,  from  this  point  of  view,  as  do  some  others)  though 
he  must  not  be  deficient  in  this  respect,  either.  He  must  have  a good  phy- 
sique, good  health,  but  above  all  he  must  have  an  exalted  moral  nature, 
strong  sympathies,  a warm  heart,  courage,  strong  and  earnest  religious  feel- 
ing. All  these  being  granted,  and  the  man  having  reached  the  age  necessary 
to  bring  him  to  the  top  of  the  self  conscious  mental  stratum,  some  day  he 
enters  Cosmic  Consciousness.  What  is  his  experience  ? Details  must  be 
given  with  diffidence,  as  they  are  only  known  to  the  writer  in  a few  cases, 
and  doubtless  the  phenomena  are  varied  and  diverse.  What  is  said  here, 
however,  may  be  depended  on  as  far  as  it  goes.  It  is  true  of  certain  cases, 
and  certainly  touches  upon  the  full  truth  in  certain  other  cases,  so  that  it  may 
be  looked  upon  as  being  provisionally  correct. 

a.  The  person,  suddenly,  without  warning,  has  a sense  of  being  immersed 
in  a flame,  or  rose-colored  cloud,  or  perhaps  rather  a sense  that  the  mind  is 
itself  filled  with  such  a cloud  of  haze. 

b.  At  the  same  instant  he  is,  as  it  were,  bathed  in  an  emotion  of  joy,  as- 


From  Self  to  Cosmic  Consciousness 


6i 


surance,  triumph,  “ salvation,”  The  last  word  is  not  strictly  correct  if  taken 
in  its  ordinary  sense,  for  the  feeling,  when  fully  developed,  is  not  that  a par- 
ticular act  of  salvation  is  effected,  but  that  no  special  “ salvation  ” is  needed, 
the  scheme  upon  which  the  world  is  built  being  itself  sufficient.  It  is  this 
ecstasy,  far  beyond  any  that  belongs  to  the  merely  self  conscious  life,  with 
which  the  poets,  as  such,  especially  occupy  themselves  : As  Gautama,  in  his 
discourses,  preserved  in  the  “Suttas”;  Jesus  in  the  “Parables”;  Paul  in  the 
“ Epistles”  ; Dante  at  the  end  of  the  “Purgatorio”  and  beginning  of  “Para- 
diso”;  “Shakespeare”  in  the  “Sonnets”;  Balzac  in  “Seraphita”;  Whitman 
in  the  “Leaves”  ; Edward  Carpenter  in  “Towards  Democracy”  ; leaving  to 
the  singers  the  pleasures  and  pains,  loves  and  hates,  joys  and  sorrows,  peace 
and  war,  life  and  death,  of  self  conscious  man  ; though  the  poets  may  treat 
of  these,  too,  but  from  the  new  point  of  view,  as  expressed  in  the  “ Leaves”  : 
“I  will  never  again  mention  love  or  death  inside  a house”  [193  : 75] — that 
is,  from  the  old  point  of  view,  with  the  old  connotations. 

c.  Simultaneously  or  instantly  following  the  above  sense  and  emotional 
experiences  there  comes  to  the  person  an  intellectual  illumination  quite  impos- 
sible to  describe.  Like  a flash  there  is  presented  to  his  consciousness  a clear 
conception  (a  vision)  in  outline  of  the  meaning  and  drift  of  the  universe. 
He  does  not  come  to  believe  merely  ; but  he  sees  and  knows  that  the  cosmos, 
which  to  the  self  conscious  mind  seems  made  up  of  dead  matter,  is  in  fact 
far  otherwise — is  in  very  truth  a living  presence.  He  sees  that  instead  of 
men  being,  as  it  were,  patches  of  life  scattered  through  an  infinite  sea  of 
non-living  substance,  they  are  in  reality  specks  of  relative  death  in  an 
infinite  ocean  of  life.  He  sees  that  the  life  which  is  in  man  is  eternal,  as  all 
life  is  eternal ; that  the  soul  of  man  is  as  immortal  as  God  is  ; that  the  uni- 
verse is  so  built  and  ordered  that  without  any  peradventure  all  things  work 
together  for  the  good  of  each  and  all ; that  the  foundation  principle  of  the 
world  is  what  we  call  love,  and  that  the  happiness  of  every  individual  is  in 
the  long  run  absolutely  certain.  The  person  who  passes  through  this  experi- 
ence will  learn  in  the  few  minutes,  or  even  moments,  of  its  continuance  more 
than  in  months  or  years  of  study,  and  he  will  learn  much  that  no  study  ever 
taught  or  can  teach.  Especially  does  he  obtain  such  a conception  of  THE 
WHOLE,  or  at  least  of  an  immense  WHOLE,  as  dwarfs  all  conception, 
imagination  or  speculation,  springing  from  and  belonging  to  ordinary  self 
consciousness,  such  a conception  as  makes  the  old  attempts  to  mentally 
grasp  the  universe  and  its  meaning  petty  and  even  ridiculous. 

This  awakening  of  the  intellect  has  been  well  described  by  a writer  upon 
Jacob  Behmen  in  these  words : “The  mysteries  of  which  he  discoursed  were 


62 


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not  reported  to  him,  he  BEHELD  them.  He  saw  the  root  of  all  mysteries, 
the  UNGRUND  or  URGRUND,  whence  issue  all  contrasts  and  discordant 
principles,  hardness  and  softness,  severity  and  mildness,  sweet  and  bitter, 
love  and  sorrow,  heaven  and  hell.  These  he  SAW  in  their  origin  ; these  he 
attempted  to  describe  in  their  issue  and  to  reconcile  in  their  eternal  results. 
He  saw  into  the  being  of  God  ; whence  the  birth  or  going  forth  of  the  divine 
manifestation.  Nature  lay  unveiled  to  him — he  was  at  home  in  the  heart  of 
things.  His  own  book,  which  he  himself  was  (so  Whitman  ; ‘ This  is  no 
book,  who  touches  this  touches  a man  ’)  [193  : 382],  the  microcosm  of  man, 
with  his  threefold  life,  was  patent  to  his  vision  ” [79  : 852]. 

d.  Along  with  moral  elevation  and  intellectual  illumination  comes  what 
must  be  called,  for  want  of  a better  term,  a sense  of  immortality.  This  is 
not  an  intellectual  conviction,  such  as  comes  with  the  solution  of  a problem, 
nor  is  it  an  experience  such  as  learning  something  unknown  before.  It  is 
far  more  simple  and  elementary,  and  could  better  be  compared  to  that  cer- 
tainty of  distinct  individuality,  possessed  by  each  one,  which  comes  with  and 
belongs  to  self  consciousness. 

e.  With  illumination  the  fear  of  death  which  haunts  so  many  men  and 
women  at  times  all  their  lives  falls  off  like  an  old  cloak — not,  however,  as  a 
result  of  reasoning — it  simply  vanishes. 

f.  The  same  may  be  said  of  the  sense  of  sin.  It  is  not  that  the  person 
escapes  from  sin  ; but  he  no  longer  sees  that  there  is  any  sin  in  the  world 
from  which  to  escape. 

g.  The  instantaneousness  of  the  illumination  is  one  of  its  most  striking 
features.  It  can  be  compared  with  nothing  so  well  as  with  a dazzling  flash 
of  lightning  in  a dark  night,  bringing  the  landscape  which  had  been  hidden 
into  clear  view. 

h.  The  previous  character  of  the  man  who  enters  the  new  life  is  an  im- 
portant element  in  the  case. 

i.  So  is  the  age  at  which  illumination  occurs.  Should  we  hear  of  a case  • 
of  cosmic  consciousness  occurring  at  twenty,  for  instance,  we  should  at  first 
doubt  the  truth  of  the  account,  and  if  forced  to  believe  it  we  should  expect 
the  man  (if  he  lived)  to  prove  himself,  in  some  way,  a veritable  spiritual  giant. 

j.  The  added  charm  to  the  personality  of  the  person  who  attains  to  cos- 
mic consciousness  is  always,  it  is  believed,  a feature  in  the  case. 

k.  There  seems  to  the  writer  to  be  sufficient  evidence  that,  with  cosmic 
consciousness,  while  it  is  actually  present,  and  lasting  (gradually  passing 
away)  a short  time  thereafter,  a change  takes  place  in  the  appearance  of  the 
subject  of  illumination.  This  change  is  similar  to  that  caused  in  a person’s 


From  Self  to  Cosmic  Consciousness 


63 


appearance  by  great  joy,  but  at  times  (that  is,  in  pronounced  cases)  it  seems 
to  be  much  more  marked  than  that.  In  these  great  cases  in  which  illumina- 
tion is  intense  the  change  in  question  is  also  intense  and  may  amount  to  a 
veritable  “transfiguration.”  Dante  says  that  he  was  “ transhumanized  into 
a God.”  There  seems  to  be  a strong  probability  that  could  he  have  been 
seen  at  that  moment  he  would  have  exhibited  what  could  only  have  been 
called  “ transfiguration.”  In  subsequent  chapters  of  this  book  several  cases 
will  be  given  in  which  the  change  in  question,  more  or  less  strongly  marked, 
occurred. 

X. 

The  passage  from  self  to  cosmic  consciousness,  considered  from  the  point 
of  view  of  the  intellect,  seems  to  be  a phenomenon  strictly  parallel  to  the 
passage  from  simple  to  self  consciousness. 

As  in  the  latter,  so  in  the  former,  there  are  two  chief  elements : 

a.  Added  consciousness ; 

b.  Added  faculty. 

a.  When  an  organism  which  possesses  simple  consciousness  only,  attains 
to  self  consciousness,  it  becomes  aware  for  the  first  time  that  it  is  a separate 
creature,  or  existing  in  a world  which  is  apart  from  it.  That  is,  the  on- 
coming of  the  new  faculty  instructs  it  without  any  new  experience  or  process 
of  learning. 

b.  It,  at  the  same  time,  acquires  enormously  increased  powers  of  accumu- 
lating knowledge  and  of  initiating  action. 

So  when  a person  who  was  self  conscious  only,  enters  into  cosmic  con- 
sciousness— 

a.  He  knows  without  learning  (from  the  mere  fact  of  illumination)  cer- 
tain things,  as,  for  instance:  (i)  that  the  universe  is  not  a dead  machine  but 
a living  presence  ; (2)  that  in  its  essence  and  tendency  it  is  infinitely  good  ; 
(3)  that  individual  existence  is  continuous  beyond  what  is  called  death.  At 
the  same  time : 

b.  He  takes  on  enormously  greater  capacity  both  for  learning  and  initi- 
ating. 

XI. 

The  parallel  holds  also  from  the  point  of  view  of  the  moral  nature.  For 
the  animal  that  has  simple  consciousness  merely  cannot  possibly  know  any- 
thing of  the  pure  delight  in  simply  living  that  is  possessed  (at  least  part  of 


64 


Cosmic  Consciousness 


the  time)  by  every  healthy,  well-constituted  young  or  middle-aged  man  or 
woman.  “ Cannot  possibly,”  for  this  feeling  depends  on  self  consciousness 
and  without  that  can  have  no  existence.  The  horse  or  dog  enjoys  life  while 
experiencing  an  agreeable  sensation  or  when  stimulated  by  an  agreeable  ac- 
tivity (really  the  same  thing),  but  cannot  realize  that  everyday  calm  in  the 
enjoyment  of  life,  independent  of  the  senses  and  of  outward  things,  which 
belongs  to  the  moral  nature  (the  basic  fact,  indeed,  of  positive  side  of  this), 
starting,  as  may  be  truly  said,  from  the  central  well-spring  of  the  life  of  the 
organism  (the  sense  of  bien-etre — “well-being”)  that  belongs  to  man  as  man 
and  is  in  truth  one  of  his  most  valued  heritages.  This  constitutes  a plain  or 
plateau,  in  the  region  of  the  moral  nature,  upon  which  the  sentient  creature 
steps  when  passing,  or  as  it  passes,  from  simple  to  self  consciousness. 

Corresponding  with  this  moral  ascent  and  with  those  steps,  above  noted, 
taken  by  the  intellect  from  simple  to  self,  and  from  self  to  cosmic  conscious- 
ness, is  the  moral  ascent  that  belongs  to  the  passage  from  self  to  cosmic  con- 
sciousness. This  can  only  be  realized,  therefore  only  described,  by  those 
who  have  passed  through  the  experience.  What  do  they  say  about  it?  Well, 
read  what  Gautama  and  the  illuminati  of  the  Buddhists  tell  us  of  Nirvana ; 
namely,  that  it  is  the  “ highest  happiness  ” [156  : 9].  Says  the  unknown,  but 
unquestionably  illumined  writer,  in  the  Mahabbharata  : “ The  devotee,  whose 
happiness  is  within  himself,  and  whose  light  [of  knowledge]  also  is  within 
himself,  becoming  one  with  the  Brahman,  obtains  the  Brahmic  bliss” 
[154:  66].  Note  the  dicta  of  Jesus  on  the  value  of  the  “Kingdom  of 
Heaven,”  to  purchase  which  a man  sells  all  that  he  has  ; remember  the  worth 
that  Paul  ascribes  to  “ Christ,”  and  how  he  was  caught  up  into  the  third 
heaven  ; reflect  on  Dante’s  “transhumanization”  from  a man  “into  a God,” 
and  on  the  name  he  gives  the  cosmic  sense  : Beatrice — “ Making  Happy.” 
Here,  too,  is  his  distinct  statement  of  the  joy  that  belongs  to  it:  “That 
which  I was  seeing  seemed  to  me  a smile  of  the  universe,  for  my  inebriation 
was  entering  through  the  hearing  and  through  the  sight.  O joy  ! O inef- 
fable gladness  ! O life  entire  of  love  and  of  peace  ! O riches  secure  with- 
out longing ! ” [72  : 173].  See  what  Behmen  says  on  the  same  subject: 
“ Earthly  language  is  entirely  insufficient  to  describe  what  there  is  of  joy, 
happiness,  and  loveliness  contained  in  the  inner  wonders  of  God.  Even  if 
the  eternal  Virgin  pictures  them  to  our  minds,  man’s  constitution  is  too  cold 
and  dark  to  be  able  to  express  even  a spark  of  it  in  his  language”  [97  : 85]. 
Observe  Elukhanam’s  oft-repeated  exclamation:  “Sandosiam,  Sandosiam 

Eppotham” — “Joy,  always  joy.”  And  again  Edward  Carpenter’s  “All  sor- 
row finished,”  “The  deep,  deep  ocean  of  joy  within,”  “ Being  filled  with  joy,” 


From  Self  to  Cosmic  Consciousness 


6s 


“singing  joy  unending,”  Above  all,  bear  in  mind  the  testimony  of  Walt 
Whitman — testimony  unvarying,  though  given  in  ever  varying  language,  and 
upon  almost  every  page  of  the  Leaves,  covering  forty  years  of  life : “ I am 

satisfied — I see,  dance,  laugh,  sing.”  “Wandering,  amazed  at  my  own  light- 
ness and  glee.”  “ O the  joy  of  my  spirit — it  is  uncaged — it  darts  like  light- 
ning.” “I  float  this  carol  with  joy,  with  joy  to  thee  O death,”  And  that 
forecast  of  the  future  taken  from  his  own  heart — that  future  “ when  through 
these  states  walk  a hundred  millions  of  superb  persons” — that  is,  persons 
possessed  of  the  cosmic  sense.  And  finally  : “ The  ocean  filled  with  joy — 
the  atmosphere  all  joy  ! Joy,  joy,  in  freedom,  worship,  love ! Joy  in  the 
ecstasy  of  life  : Enough  to  merely  be  ! Enough  to  breathe  ! Joy,  Joy  ! 

All  over  joy”  [193  : 358]  ! 

XII. 

“Well,”  some  one  will  say,  “if  these  people  see  and  know  and  feel  so 
much,  why  don’t  they  come  out  with  it  in  plain  language  and  give  the  world 
the  benefit  of  it  ? ” This  is  what  “ speech  ” said  to  Whitman  : “ Walt,  you 

contain  enough,  why  don’t  you  let  it  out,  then  ? ” [193  ; 50].  But  he  tells  us : 

“ When  I undertake  to  tell  the  best  I find  I cannot, 

My  tongue  is  ineffectual  on  its  pivots, 

My  breath  will  not  be  obedient  to  its  organs, 

I become  a dumb  man”  [193  : 179]-’ 

So  Paul,  when  he  was  “caught  up  into  paradise,”  heard  “unspeakable 
words.”  And  Dante  was  not  able  to  recount  the  things  he  saw  in  heaven. 
“ My  vision,”  he  says,  “ was  greater  than  our  speech,  which  yields  to  such  a 
sight.”  [72  ; 212],  And  so  of  the  rest.  The  fact  of  the  matter  is  not  diffi- 
cult to  understand ; it  is  that  speech  (as  fully  explained  above)  is  the  tally  of 
the  self  conscious  intellect,  can  express  that  and  nothing  but  that,  does  not 
tally  and  cannot  express  the  Cosmic  Sense — or,  if  at  all,  only  in  so  far  as  this 
may  be  translated  into  terms  of  the  self  conscious  intellect. 

XIII. 

It  will  be  well  to  state  here  (partly  in  recapitulation)  for  the  benefit  of  the 
reader  of  the  next  two  parts,  briefly  and  explicitly,  the  marks  of  the  Cosmic 
Sense.  They  are : 

a.  The  subjective  light. 

b.  The  moral  elevation. 


66 


Cosmic  Consciousness 


c.  The  intellectual  illumination. 

d.  The  sense  of  immortality. 

c.  The  loss  of  the  fear  of  death. 

f.  The  loss  of  the  sense  of  sin. 

g.  The  suddenness,  instantaneousness,  of  the  awakening. 

h.  The  previous  character  of  the  man — intellectual,  moral  and  physical. 

/.  The  age  of  illumination. 

j.  The  added  charm  to  the  personality  so  that  men  and  women  are 
always  (?)  strongly  attracted  to  the  person. 

k.  The  transfiguration  of  the  subject  of  the  change  as  seen  by  others 
when  the  cosmic  sense  is  actually  present. 

XIV. 

It  must  not  be  supposed  that  because  a man  has  cosmic  consciousness  he 
is  therefore  omniscient  or  infallible.  The  greatest  of  these  men  are  in  a 
sense  in  the  position,  though  on  a higher  plane,  of  children  who  have  just 
become  self  conscious.  These  men  have  just  reached  a new  phase  of  con- 
sciousness— have  not  yet  had  time  or  opportunity  to  exploit  or  master  this. 
True,  they  have  reached  a higher  mental  level ; but  on  that  level  there  can 
and  will  be  comparative  wisdom  and  comparative  foolishness,  just  as  there 
is  on  the  level  of  simple  or  of  self  consciousness.  As  a man  with  self  con- 
sciousness may  sink  in  morals  and  intelligence  below  the  higher  animal  with 
simple  consciousness  merely,  so  we  may  suppose  a man  with  cosmic  con- 
sciousness may  (in  certain  circumstances)  be  little  if  at  all  above  another  who 
spends  his  life  on  the  plane  of  self  consciousness.  And  it  must  be  still  more 
evident  that,  however  godlike  the  faculty  may  be,  those  who  first  acquire  it, 
living  in  diverse  ages  and  countries,  passing  the  years  of  their  self  conscious 
life  in  different  surroundings,  brought  up  to  view  life  and  the  interests  of  life 
from  totally  different  points  of  view,  must  necessarily  interpret  somewhat 
differently  those  things  which  they  see  in  the  new  world  which  they  enter. 
The  marvel  is  that  they  all  see  the  new  world  for  what  it  is  as  clearly  as  they 
do.  The  main  point  is  that  these  men  and  this  new  consciousness  must  not 
be  condemned  because  neither  the  men  nor  the  new  consciousness  are  abso- 
lute. That  could  not  be.  For  should  man  (passing  upward  from  plane 
to  plane)  reach  an  intellectual  and  moral  position  as  far  above  that  of  our 
best  men  to-day  as  are  those  above  the  average  mollusk,  he  would  be  as  far 
from  infallibility  and  as  far  from  absolute  goodness  or  absolute  knowledge 
as  he  is  at  present.  He  would  have  the  same  aspiration  to  achieve  a higher 


From  Self  to  Cosmic  Consciousness 


67 


No. 

Name 

Date  of 
Birth 

Age  at 
Illumina- 
tion 

Sex 

Time  of  Year  of  Illumination 

Age  at 
Death 

I 

Moses 

1650  ? 

M 

Old 

2 

Gideon 

1350? 

M 

3 

Isaiah 

770? 

M 

4 

Li  R 

604  ? 

M 

Old 

5 

Gautama 

560? 

35 

M 

80 

6 

Socrates 

469? 

39? 

M 

Summer 

71  ? 

7 

Jesus 

4 

35 

M 

January  ? 

38? 

8 

Paul 

0 

35 

M 

67? 

9 

Plotinus 

204 

M 

66? 

10 

Mohammed 

570 

39 

M 

May  ? 

62 

1 I 

Roger  Bacon 

1214 

M 

80  ? 

12 

Dante 

1265 

35 

M 

Spring 

56 

13 

Las  Casas 

1474 

40 

M 

June 

92 

14 

John  Yepes 

1542 

36 

M 

Early  Summer 

49 

15 

Francis  Bacon 

1561 

30? 

M 

66 

16 

Behmen 

1575 

35 

M 

49 

17 

Pascal 

1623 

M 

November 

39 

18 

Spinoza 

1632 

M 

45 

19 

Mde.  Guyon 

1648 

33 

W 

July 

69 

20 

Swedenborg 

1688 

54 

M 

84 

21 

Gardiner 

1688 

32 

M 

July 

58 

22 

Blake 

1759 

31 

M 

68 

23 

Balzac 

1799 

32 

M 

51 

24 

J.  B.  B. 

1817 

38 

M 

25 

Whitman 

1819 

34 

M 

June 

73 

26 

J.  B. 

1821 

38 

M 

73 

27 

C.  P. 

1822 

37 

M 

28 

H.  B. 

1823 

M 

29 

R.  R. 

1830 

30 

M 

Early  Summer 

69 

30 

E.  T. 

1830 

30 

M 

31 

R.  P. 

183s 

M 

32 

J.  H.  J. 

1837 

34 

M 

Late  Spring 

33 

R.  M.  B. 

1837 

35 

M 

Spring 

34 

T.  S.  R. 

1840 

32 

M 

35 

W.  H.  W. 

1842 

35 

M 

36 

Carpenter 

1844 

36 

M 

Spring 

37 

C.  M.  C. 

1844 

49 

W 

September 

38 

M.  C.  L. 

1853 

37 

M 

February 

39 

J.  W.  W. 

1853 

31 

M 

January 

40 

J.  William  Lloyd 

1857 

39 

M 

January 

41 

P.  T. 

i860 

35 

M 

May 

42 

C.  Y.  E. 

1864 

I’i-Yz 

W 

September 

43 

A.  J.  S. 

1871 

24 

W 

68 


Cosmic  Consciousness 


mental  position  that  he  has  to-day,  and  there  would  be  as  much  room  over 
his  head  for  growth  and  amelioration  as  ever  there  was. 

XV. 

As  summary  and  introductory  anticipation  of  the  cases  that  are  to  follow, 
a tabular  statement  of  those  considered  as  probably  genuine  is  here  given. 
A few  words  upon  this  may  be  of  interest.  Upon  glancing  over  it  the  first 
thing  to  strike  the  reader  will  be  the  immense  preponderance  of  men  over 
women  among  those  who  have  had  the  new  faculty.  The  second  will  be 
the,  at  first  sight,  curious  fact  (to  be  referred  to  again  later)  that  in  nearly  all 
the  cases  in  which  the  time  of  year  is  known  illumination  occurred  between 
early  spring  and  late  summer,  half  of  all  the  cases  occurring  in  or  about 
May  and  June.  The  third  will  be  (and  this  fact  is  interesting  from  the  point 
of  view  of  physiology)  that  there  appears  to  be  a general  correspondence 
between  the  age  at  illumination  and  the  length  of  life  of  the  individual. 
Thus  the  average  age  at  illumination  of  Socrates,  Mohammed,  Las  Casas 
and  J.  B.  was  39  years,  and  the  average  age  at  death  was  74^4  years  (though 
one  of  them  was  executed  while  still  hale  and  strong.  In  the  case  of 
Bacon,  Pascal,  Blake  and  Gardiner,  the  average  age  at  illumination  was  31 
years,  and  at  death  only  55^4^  years,  being  thus  (on  the  average)  8 years 
younger  at  illumination  and  years  younger  at  death  ; while  Gautama, 
Paul,  Dante,  Behmen,  Yepes  and  Whitman,  who  all  entered  cosmic  con- 
sciousness at  the  mean  age  of  34  to  36,  had  an  average  life  duration  of  62 
years,  one  of  them,  Paul,  having  been  executed  at  67.  We  might  expect 
this  correspondence,  for,  as  illumination  takes  place  at  full  maturity,  this 
would  of  course  (in  a general  way)  correspond  with  the  life  limit  of  the 
person. 


PART  IV. 


INSTANCES  OF  COSMIC  CONSCIOUSNESS. 


Chapter  i. 

Gautama  the  Buddha. 

It  is  not,  of  course,  intended  to  write  biographies  here  of  the  men  given 
in  this  volume  as  cases  of  Cosmic  Consciousness,  nor,  equally  of  course,  can 
more  than  the  faintest  hint  be  given  of  their  teaching.  The  facts  quoted 
from  their  lives  and  the  passages  from  their  words  are  simply  intended  to 
establish  and  illustrate  the  fact  that  these  men  were  illumined  in  the  sense  in 
which  that  word  is  used  in  this  book. 


I. 

Siddhartha  Gautama  was  born  of  wealthy  parents  (his  father  being  rather 
a great  landowner  than  a king,  as  he  is  sometimes  stated  to  have  been),  be- 
tween the  years  562  and  552  B.  C.  It  seems  sufficiently  certain  that  he  was 
a case  of  Cosmic  Consciousness,  although,  on  account  of  the  remoteness  of 
his  era,  details  of  proof  may  be  somewhat  lacking.  He  was  married  very 
young.  Ten  years  afterwards  his  only  son,  Rahula,  was  born.  Shortly  after 
Rahula’s  birth,  Gautama,  being  then  in  his  twenty-ninth  year,  suddenly  aban- 
doned his  home  to  devote  himself  entirely  to  the  study  of  religion  and  philos- 
ophy. He  seems  to  have  been  a very  earnest-minded  man  who,  realizing 
keenly  the  miseries  of  the  human  race,  desired  above  all  things  to  do  some- 
thing to  abolish,  or  at  least  lessen,  them.  The  orthodox  manner  of  attaining 
to  holiness  in  Gautama’s  age  and  land  was  through  fasting  and  penance, 
and  for  six  years  he  practiced  extreme  self-mortification.  He  gained  extra- 
ordinary fame,  for  which  he  cared  nothing,  but  did  not  gain  the  mental 
peace  nor  the  secret  of  human  happiness,  for  which  he  strove.  Seeing  that 
that  course  was  vain  and  led  to  nothing,  he  abandoned  asceticism  and 
shortly  afterwards,  at  about  the  age  of  thirty-five,  attained  illumination  under 
the  celebrated  Bo  tree. 


70 


Cosmic  Consciousness 


II. 

For  our  present  purpose  it  is  important  to  fix  the  age  of  the  oncoming 
of  the  Cosmic  Sense  in  this,  as  in  other  cases,  as  precisely  as  possible.  A very 
recent  and  probably  good  authority  [6o]  gives  it  as  thirty-six.  Ernest  de 
Bunsen  in  his  work  “The  Angel  Messiah”  says  that  Buddha,  like  Christ, 
“commenced  preaching  at  thirty  years  of  age.  He  certainly  must  have 
preached  at  Vaisali,  for  five  young  men  became  his  disciples  there  and  ex- 
horted him  to  go  on  with  his  teachings.  He  was  twenty-nine  when  he  left 
that  place  ; therefore  he  might  well  have  preached  at  thirty.  He  did  not 
turn  the  wheel  of  the  law  (became  illumined)  until  after  a six  years’  medita- 
tion under  the  tree  of  knowledge  ” [109  : 44]. 

III. 

Now  as  to  the  result  of  his  illumination.  What  did  he  say  about  it?  And 
what  change  did  it  effect  in  the  man  ? The  Dhamma-Kakka-Ppavattana- 
Sutta  [159]  is  accepted  by  all  Buddhists  as  a summary  of  the  words  in  which 
the  great  Indian  thinker  and  reformer  for  the  first  time  successfully  promul- 
gated his  new  ideas  [160  : 140].  In  it  over  and  over  again  Gautama  de- 
clares that  the  “ noble  truths  ” taught  therein  were  not  “ among  the  doctrines 
handed  down,”  but  that  “there  arose  within  him  the  eye  to  perceive  them, 
the  knowledge  of  their  nature,  the  understanding  of  their  cause,  the  wisdom 
that  lights  the  true  path,  the  light  that  expels  darkness.”  He  could  not  well 
more  definitely  state  that  he  did  not  derive  his  authority  to  teach  from  the 
merely  Self  Conscious,  but  from  the  Cosmic  Conscious,  mind — that  is,  from 
illumination  or  inspiration.  Compare  with  this  what  Behmen  says  of  himself 
in  the  same  connection  : “ I am  not  collecting  my  knowledge  from  letters 

and  books,  but  I have  it  within  my  own  Self ; because  heaven  and  earth  with 
all  their  inhabitants,  and  moreover  God  himself,  is  in  man  ” [97  : 39]. 

IV. 

In  the  Maha  Vagga  [162  : 208]  it  is  said  that  “during  the  first  watch  of 
the  night  following  on  Gautama’s  victory  over  the  evil  one  (the  night  follow- 
ing upon  his  attainment  of  Cosmic  Consciousness)  he  fixed  his  mind  upon 
the  chain  of  causation  ; during  the  second  watch  he  did  the  same,  and  during 
the  third  watch  he  did  the  same.”  This  tradition  exists  among  both  northern 
and  southern  Buddhists,  has  come  down  from  the  time  before  the  separa- 


Gautama  the  Buddha 


71 


tion  of  these  churches,  and  is  therefore  probably  genuine  and  from  Gau- 
tama himself.  But  it  embodies  in  clear  and  concise  language  one  of  the 
most  fundamental  phenomena  belonging  to  the  oncoming  of  the  Cosmic 
Sense:  most  probably  “the  revelation  of  exceeding  greatness”  of  which 
Paul  speaks;  the  vision  of  the  “enternal  wheels”  of  Dante;  “the  knowledge 
that  passes  all  the  argument  of  the  earth”  of  Whitman;  the  “inner  illumi- 
nation by  which  we  can  ultimately  see  things  as  they  are,  beholding  all 
creation — the  animals,  the  angels,  the  plants,  the  figures  of  our  friends,  and 
all  the  ranks  and  races  of  human  kind — in  their  true  being  and  order,  ” of 
Edward  Carpenter. 


V. 

Again  in  the  Akankheyya-Sutta  [161  : 210-18]  is  set  forth  the  spiritual 
characteristics  which  belong  to  those  who  possess  the  Cosmic  Sense.  No 
one,  not  having  it,  could  have  written  the  description  which,  doubtless  pro- 
ceeds, as  claimed,  directly  from  Gautama.  Neither  could  any  later  possessor 
of  the  faculty  set  forth  more  clearly  in  the  same  number  of  words  the  dis- 
tinctive marks  which  belong  to  it.  For  instance,  it  is  said  there  that  the 
attainment  of  Arahatship  (supernatural  insight — Nirvana — illumination — 
Cosmic  Consciousness)  “will  cause  a man  to  become: 


Gautama' s Words. 

Beloved,  popular,  respected  among  his 
fellows,  victorious  over  discontent  * and 
lust ; over  spiritual  danger  and  dismay  ; will 
bestow  upon  him  the  ecstasy  of  contem- 
plation ; t will  enable  him  to  reach  with 
his  body,  and  remain  in,  those  stages  of 
deliverance  which  are  incorporeal  and  pass 
beyond  phenomena  ; J cause  him  to  be- 
come an  inheritor  of  the  highest  heavens  ; § 
make  him  being  one  to  become  multiple, 
being  multiple  to  become  one ; 1|  will  en- 
dow him  with  clear  and  heavenly  ear, 
surpassing  that  of  men ; enable  him  to 
comprehend  by  his  own  heart  the  hearts  of 


Parallel  Passages, 

* “Were  mankind  murderous  or  jealous  upon 
you  my  brother,  my  sister  ? I am  sorry  for  you, 
they  are  not  murderous  or  jealous  upon  me,  all 
has  been  gentle  with  me,  I keep  no  account  with 
lamentation  (what  have  I to  do  with  lamentation  ?)’  ’ 
[193  : 71].  “The  holy  breath  kills  lust,  passion 
and  hate”  [M.  C.  L.  infra], 

f “ Yet  O my  soul  supreme  ! Knowest  thou  the 
joys  of  pensive  thought?  Joys  of  the  free  and 
lonesome  heart,  the  tender,  gloomy  heart  ?” 
[193:  147]- 

J “ Tomb-leaves,  body-leaves  growing  up  above 
me,  above  death”  [193  : 96]. 

g “ Heirs  of  God,  and  joint  heirs  with  Christ” 
[19:  8-17]. 

II  “ The  other  I am  ” [193:32].  “ Thou  teach- 
est  how  to  make  one  twain  ” [176  ; 39]. 


other  beings,  and  of  other  men,  to  under- 
stand all  minds,  the  passionate,  the  calm,  the  angry,  the  peaceable,  the  deluded,  the 
wise,  the  concentrated,  the  ever-varying,  the  lofty,  the  narrow,  the  sublime,  the 
mean,  the  steadfast,  the  wavering,  the  free 
and  the  enslaved  ; give  him  the  power  to 


call  to  mind  his  various  temporary  states 
in  days  gone  by;  such  as  one  birth,  two 
births,  three,  four,  five,  ten,  twenty,  thirty. 


Is  this  not  a perfect  description  of  a large  and 
important  part  of  what  the  Cosmic  Sense  did,  for 
instance,  for  Dante,  “Shakespeare,”  Balzac, 
Whitman  ? 


72 


Cosmic  Consciousness 


forty,  fifty,  a hundred,  a thousand  or  a hundred  thousand  births  ; his  births  in  many  an 
eon  of  renovation  ; in  many  an  eon  of  both 
destruction  and  renovation  ; to  call  to  mind 
his  temporary  states  in  days  gone  by  in 
all  their  modes  and  in  all  their  details  ; * 
to  see  with  pure  and  heavenly  vision  sur- 
passing that  of  men,  beings  as  they  pass 
from  one  state  of  existence  and  take  form 
in  others ; beings  base  or  noble,  good- 
looking  or  ill-favored,  happy  or  miserable  ; 
to  know  and  realize  emancipation  of  heart 
and  emancipation  of  mind. 

VI. 

A few  other  passages  alluding  to  the  cosmic  sense  and  having  more  or 
less  close  parallels  in  the  writings  of  more  modern  illuminati  may  be  given 
in  further  illustration,  but  it  is  almost  needless  to  say  that  whoever  desires 
light  on  this  subject  should  read  for  himself — not  once,  but  over  and  over 
again — the  words  left  us  by  these  lords  of  thought.  Here  is  a passage  from 
“The  Book  of  the  Great  Decease.”  Gautama  is  teaching  his  disciples;  he 
speaks  as  follows : 

So  long  as  the  brethren  shall  not  engage  in,  or  be  fond  of,  or  be  connected  with 
business — so  long  as  the  brethren  shall  not  be  in  the  habit  of,  or  be  fond  of,  or  be  par- 
takers in  idle  talk — so  long  as  the  brethren  shall  not  be  addicted  to,  or  be  fond  of,  or 
indulge  in  slothfulness — so  long  as  the  brethren  shall  not  frequent,  or  be  fond  of,  or  in- 
dulge in  society — so  long  as  the  brethren  shall  neither  have  nor  fall  under  the  influence 
of  sinful  desires — so  long  as  the  brethren  shall  not  become  the  friends,  companions  or 
intimates  of  sinners — so  long  as  the  brethren  shall  not  come  to  a stop  on  their  way  (to 
Nirvana)  because  they  have  attained  to  any  lesser  thing  (as  riches  or  power) — so  long 
may  the  brethren  be  expected  not  to  decline,  but  to  prosper  [163  : 7 et  seq.] . 

It  is  needless  to  quote  parallel  passages  from  Jesus,  they  are  so  numerous 
and  will  occur  to  everyone.  But  it  is  worth  noting  that  Paul  uses  almost  the 
same  language,  referring  to  the  same  figure  which  is  in  the  mind  of  the 
Buddhist  writer,  when  he  says  (comparing  Nirvana,  the  Cosmic  Sense  and 
the  things  belonging  to  it  to  the  prize  of  a race) : “ one  thing  I do,  forgetting 
the  things  (the  lesser  things  of  the  Buddhist  text)  which  are  behind,  and 
stretching  forward  to  the  things  which  are  before,  I press  on  toward  the  goal 
unto  the  prize  ” [24  : 3 : 13].  Compare  also  “ The  Song  of  the  Open  Road,” 
in  which  the  same  thought  is  elaborately  worked  out  [193  : 120].  Then 
as  to  the  admonition  against  “business”  and  the  “lesser  things,”  such  as 
wealth,  consider  the  lives  of  Gautama,  Jesus,  Paul,  Whitman  and  E.  C.,  most 
of  whom  either  were  or  might  easily  have  been  “well  off,”  but  either  turned 


* “ I pass  death  with  the  dying  and  birth  with 
the  new  washed  babe.”  “ No  doubt  I have  died 
myself  ten  thousand  times  before”  [193  ; 34-37]. 

Compare  “Faces”  [193  : 353]  where  this 
“ heavenly  vision  ” is  seen  in  action. 


The  final  and  supreme  test. 


Gautama  the  Buddha 


73 


their  backs  upon  their  wealth  (as  Gautama  or  E.  C.)  or  simply  declined  to 
have  any  (as  Jesus  and  Whitman).  In  commentary  upon  this  fact  read  these 
words  of  Whitman : 

Beyond  the  independence  of  a little  sum  laid  aside  for  burial  money,  and  of  a few 
clapboards  around  and  shingles  overhead  on  a lot  of  American  soil  owned  and  the  easy 
dollars  that  supply  the  year’s  plain  clothing  and  meals,  the  melancholy  prudence  of  the 
abandonment  of  such  a great  being  as  a man  is  to  the  toss  and  pallor  of  years  of  money 
making  with  all  their  scorching  days  and  icy  nights  ....  is  the  great  fraud  upon  mod- 
ern civilization  [191  : 10]. 


VIL 


The  following  lines  are  quoted  as  a plain  allusion  to  the  Cosmic  Sense — 
the  whole  Upanishad  should  be  read  : 

There  lived  once  Svetaketu  Aruneya  (the 
grandson  of  Aruna).  To  him  his  father 
(Uddalaka,  the  sun  of  Aruna)  said  : “Svet- 
aketu, go  to  school  ; for  there  is  none  be- 
longing to  our  race,  darling,  who,  not  hav- 
ing studied  (the  Veda),  is,  as  it  were,  a 
Brahmana  by  birth  only.’’ 

Having  begun  his  apprenticeship  with  a teacher  when  he  was  twelve  years  of  age, 
Svetaketu  returned  to  his  father  when  he  was  twenty-four,  having  studied  all  the  Vedas, 
conceited,  considering  himself  well  read  and  stern. 

His  father  said  to  him  : “ Svetaketu,  as  you  are  so  conceited,  considering  yourself  so 
well  read,  and  so  stern,  my  dear,  have  you  ever  asked  for  that  instruction  by  which  we 
hear  what  cannot  be  heard,  by  which  we  perceive  what  cannot  be  perceived,  by  which 
we  know  what  cannot  be  known  ’’  [148  : 92]  ? 


“That  seeing  they  may  see  and  not  perceive  ; 
and  hearing  they  may  hear  and  not  understand  ” 
[15  ; 4.  12];  “ I do  not  doubt  interiors  have  their 
interiors,  and  exteriors  have  their  exteriors,  and 
that  the  eyesight  has  another  eyesight,  and  the 
hearing  another  hearing,  and  the  voice  another 
voice  ’’  [193  : 342]  . 


VIII. 

In  the  same  connection  read  this  verse : 

The  teacher  replies  : It  is  the  ear  of  the  ear,  the  mind  of  the  mind,  the  speech  ot 

speech,  the  breath  of  breath,  and  the  eye  of  the  eye  [149  : 147]- 

Just  one  more  passage  : 

That  one  (the  self),  though  never  stirring,  is  swifter  than  thought.  The  senses  never 
reached  it,  it  walked  before  them.  Though  standing  still,  it  overtakes  the  others  who 
are  running.  The  moving  spirit  bestows  powers  upon  it.  It  stirs  and  it  stirs  not.  It  is 
far  and  likewise  near.  It  is  inside  of  all 

this  and  it  is  outside  of  all  this.  “ The  sense  is  a sense  that  one  is  those  objects 

And  he  who  beholds  all  beings  in  the  and  things  and  persons,  that  one  perceives,  and 
self  and  the  self  in  all  beings,  he  never  whole  universe  [62] . 
turns  away  from  it.  When  to  a man  who 

understands,  the  self  has  become  all  things,  what  sorrow,  what  trouble  can  there  be 
to  him  who  once  beheld  that  unity  [150  : 311]  ? 


74 


Cosmic  Consciousness 


IX. 

The  specific  reasons  for  believing  that  Gautama  was  a case  of  Cosmic 
Consciousness  are: 

a.  The  initial  character  of  his  mind,  which  seems  to  have  been  ardent, 
earnest  and  aspiring;  such,  indeed,  as  usually  (always?)  precedes  the  on- 
coming of  the  Cosmic  Sense. 

d.  The  definiteness  and  suddenness  of  the  change  in  the  man  from  un- 
ceasing aspiration  and  endeavor  to  achievement  and  peace.  “A  religious 
life  is  well  taught  by  me  ” (says  Gautama).  “An  instantaneous,  an  immedi- 
ate life”  [157  : 104].  And,  again,  Gautama  is  said  to  teach  “the  instanta- 
neous, the  immediate,  the  destruction  of  desire,  freedom  from  distress, 
whose  likeness  is  nowhere”  [157  : 211]. 

c.  The  age  at  which  illumination  is  said  to  have  been  attained — the  typi- 
cal age  for  the  oncoming  of  the  Cosmic  Sense — thirty-five  years. 

d.  The  general  teaching  of  the  “ Suttas,”  said  to  have  come  from  Gau- 
tama, which  teachings  undoubtedly  spring  from  a mind  possessed  of  Cosmic 
Consciousness. 

e.  The  intellectual  illumination — “supernatural  insight  ” [157  : 78] — as- 
cribed, and  justly  ascribed,  to  Gautama  and  proved  by  the  above  teachings 
— if  these  proceed  from  him. 

/.  The  moral  elevation  attained  by  Gautama  which  nothing  but  the  pos- 
session of  Cosmic  Consciousness  will  account  for. 

g.  Gautama  seems  to  have  had  the  sense  of  eternal  life  which  belongs  to 

Cosmic  Consciousness.  The  Mahavagga  is  supposed  to  give  with  consider- 
able accuracy  his  actual  teaching  in  such  matters  [158  : ii]  and  [162  : 208]. 
In  it  we  find  these  words:  “The  man  who  has  no  desire,  who  knowingly  is 

free  from  doubt,  and  has  attained  the  depth  of  immortality,  him  I call  a 
Brahmana”  [157  : 114].  It  is  important  to  note  that  the  test  is  not  a belief 
or  assurance  (however  strong)  in  a future  eternal  life.  The  man,  in  order  to 
be  a Brahmana  (to  have  attained  Nirvana — Cosmic  Consciousness),  must 
already  have  acquired  eternal  life. 

h.  The  personal  magnetism  exerted  directly  by  him  upon  his  contempo- 
raries, and  through  his  words  upon  his  disciples  in  all  ages  since. 

i.  There  is  a tradition  of  the  characteristic  change  in  appearance  known 
as  “transfiguration.”  When  he  came  down  “from  the  mountain  Mienmo 
a staircase  of  glittering  diamonds,  seen  by  all,  helped  his  descent.  His  ap- 
pearance was  blinding  ” [109  : 63].  Allowing  for  Oriental  exaggeration,  a 
germ  of  truth  may  be  contained  in  this  tradition. 


Guatama  the  Buddha 


75 


X. 

If,  now,  Guatama  had  Cosmic  Consciousness,  and  if,  as  seems  almost  cer- 
tain, it  has  appeared  among  his  followers  generation  after  generation  from 
his  time  until  now,  then  it  must  have  a name  in  the  copius  literature  of  the 
Buddhists.  There  is,  in  fact,  a word  used  by  these  people  as  to  the  exact 
value  of  which  Western  students  have  always  been  more  or  less  in  doubt,  but 
if  to  that  word  we  assign  this  meaning  all  difficulty  seems  to  be  ended  and 
the  passages  in  which  that  word  occurs  are  seen  to  have  a clear  and  simple 
signification.  The  word  referred  to  is  Nirvana. 

Kinza  M.  Hirai  says  [2  : 263]  : “ Nirvana  is  interpreted  by  Western  na- 
tions as  the  the  actual  annihilation  of  human  desire  or  passion ; but  this  is  a 
mistake.  Nirvana  is  nothing  else  than  universal  reason.” 

It  may  be  doubted  whether  Mr.  Hirai  by  “universal  reason”  means  “Cos- 
mic Consciousness,”  but  his  intention  in  using  the  expression  is  the  same. 
If  he  realizes  or  shall  ever  realize  what  Cosmic  Consciousness  is  it  is  certain 
that  he  will  say  that  Nirvana  is  a name  for  it. 

XL 

In  further  illustration  of  this  point  read  (as  follows)  part  of  a chapter  on 
Nirvana  by  an  excellent  authority  [73  : no] — Rhys  Davids: 

One  might  fill  pages  with  the  awestruck  and  ecstatic  praise  which  is  lavished  in  Bud- 
dhist writings  on  this  condition  of  mind,  the  Fruit  of  the  Fourth  Path,  the  state  of  an 
Arahat,  of  a man  made  perfect  according  to  the  Buddhist  faith.  But  all  that  could  be 
said  can  be  included  in  one  pregnant  phrase — this  is  Nirvana. 

There  is  no  suffering  for  him  who  has  finished  his  journey,  and  abandoned  grief, 
who  has  freed  himself  on  all  sides,  and  thrown  off  all  fetters.  The  gods  even  envy  him 
whose  senses  like  horses  well  broken  in  by 
the  driver,  have  been  subdued,  who  is  free 
from  pride,  and  free  from  appetites.  Such 
a one  who  does  his  duty  is  tolerant  like 
the  earth,*  like  Indra’s  bolt;  he  is  like  a 
lake  without  mud  ; no  new  births  are  in  store 
for  him.  His  thought  is  quiet,  quiet  are 
his  word  and  deed  when  he  has  obtained 
freedom  by  true  knowledge  [131  : 27]. 

They  who  by  steadfast  mind  have  be- 
come exempt  from  evil  desire,  and  well 
trained  in  the  teachings  of  Guatama  ; they, 
having  obtained  the  Fruit  of  the  Fourth 
Path,  and  immersed  themselves  in  that  Ambrosia,  have  received  without  price  and 
are  in  the  enjoyment  of  Nirvana.  Their  old  Karma  f is  exhausted,  no  new  Karma 


* “Who  in  his  spirit  in  any  emergency  neither 
hastens  nor  avoids  death  ” [193  : 291]. 

“ The  earth  neither  lags  nor  hastens,  does  not 
withold,  is  generous  enough,  the  truths  of  the 
earth  continually  wait,  they  are  not  so  concealed 
either,  they  are  calm,  subtle,  untransmissible  by 
print”  [193  ; 176]. 

-j- Karma — one’s  action  or  acts  considered  as 
determining  his  lot  after  death  and  in  a following 
existence. 


?6 


Cosmic  Consciousness 


is  being  produced  ; their  hearts  are  free  from  the  longing  after  a future  life  ;*  the  cause  of 
their  existence  being  destroyed,  and  no  new 


* A man  who  has  acquired  the  Cosmic  Sense 
does  not  desire  eternal  life — he  has  it. 


yearning  springing  up  within  them,  they  the 
wise  are  extinguished  like  this  lamp  (Ra- 
tana  Sutta).  That  mendicant  conducts  him- 
self well  who  has  conquered  (sin)  by  means 

of  holiness,  from  whose  eyes  the  veil  of  error  has  been  removed,  who  is  well  trained  in 
religion  ; and  who,  free  from  yearning,  and  skilled  in  the  knowledge,  has  attained  unto 
Nirvana  (Sammaparibbajanlya  Sutta). 

What,  then,  is  Nirvana,  which  means 
simply  blowing  out — extinction  ;*  it  being 
quite  clear  from  what  has  gone  before, 
that  this  cannot  be  the  extinction  of  a soul? 

It  is  the  extmctio7i  of  that  sinful,  grasping 
co7iditio7i  of  77ti7id  a7id  heart  which  would 
otherwise,  accordmg  to  the  great  7nystery  of 
Kar77ia,  be  the  cause  of  re7iewed  individual 
existe7ice.  [Italics  belong  to  text  quoted.] 

That  extinction  is  to  be  brought  about 
by,  and  runs  parallel  with,  the  growth  of 
the  opposite  condition  of  mind  and  heart ; 


*Nir,  “out,”  vana  “blowing,”  from  root  va, 
“blow,”  with  suffix  ana.  That  Nirvana  cannot 
mean  extinction  in  the  sense  of  death  is  clear 
from  the  following  passage  : “ And  ere  long  he 
attained  to  that  supreme  goal  of  Nirvana — the 
higher  life — for  the  sake  of  which  men  go  out 
from  all  and  every  household  gain  and  comfort  to 
become  homeless  wanderers,  yea  that  supreme 
goal  did  he  by  himself,  and  while  yet  in  this 
visible  world,  bring  himself  to  the  knowledge  of 
and  continue  to  realize  and  to  see  face  to  face” 
[163  : no]. 

and  it  is  complete  when  that  opposite  con- 


* Would  need  to,  if  it  means  Cosmic  Conscious- 
ness. 


f Not  so  much  cessation  as  the  swallowing  up 
of  individual  in  universal  existence. 


dition  is  reached.  Nirvana  is  therefore  the  same  thing  as  a sinless,  calm  state  of  mind  ; 
and  if  translated  at  all  may  best,  perhaps,  be  rendered  ” holiness  ” — holiness,  that  is,  in 
the  Buddhist  sense — perfect  peace,  goodness  and  wisdo7n. 

To  attempt  translations  of  such  pregnant  terms  is,  however,  always  dangerous,  as 
the  new  word — part  of  a new  language  which  is  the  outcome  of  a different  tone  of 
thought — while  it  may  denote  the  same  or  nearly  the  same  idea,  usually  calls  up  to- 
gether with  it  very  different  ones.  This  is  the  case  here ; our  word  holiness  would 
often  suggest  the  idea  of  love  to,  and 
awe  in  the  felt  presence  of,  a personal 
creator — ideas  inconsistent  with  Buddhist 
holiness.  On  the  other  hand.  Nirvana 
implies  the  ideas  of  intellectual  energy,* 
and  of  the  cessation  of  individual  exist- 
ence ; t of  which  the  former  is  not  es- 
sential to,  and  the  latter  is  quite  unconnected  with,  our  idea  of  holiness. 

Holiness  and  Nirvana,  in  other  words,  may  represent  states  of  mind  not  greatly 
different ; but  these  are  due  to  different  causes  and  end  in  different  results  ; and,  in  using 
the  words,  it  is  impossible  to  confine  one’s  thought  to  the  thing  expressed,  so  as  not  also 
to  think  of  its  origin  and  its  effect. 

It  is  better,  therefore,  to  retain  the  word  Nirvana  as  the  name  of  the  Buddhist  sum- 
mum  bonum,  which  is  a blissful  holy  state, 
a moral  condition,  a modification  of  per- 
sonal character  ;*  and  we  should  allow  the 
word  to  remind  us,  as  it  did  the  early  Bud- 
dhists, both  of  the  Path  which  leads  to  the 
extinction  of  sin,f  and  also  of  the  break 
of  the  transfer  of  Karma,  which  the  ex- 
tinction of  sin  will  bring  about.  That  this 


* A modification  of  the  man’s  personality. 


f The  loss  of  the  sense  of  sin  is  one  of  the  most 
striking  characteristics  of  the  state  of  Cosmic 
Consciousness. 


Gautama  the  Buddha 


77 


must  be  the  effect  of  Nirvana  is  plain  ; for  that  state  of  mind  ■which  in  Nirvana  is  extinct 
(upadana  klesa,  trishna)  is  precisely  that  which  will,  according  to  the  great  mystery  of 
Buddhism,  lead  at  death  to  the  formation  of  a new  individual,  to  whom  the  Karma  of 
the  dissolved  or  dead  one  will  be  transferred.  That  new  individval  would  consist 
of  certain  bodily  and  mental  qualities  or 
tendencies,  enumerated,  as  already  ex- 
plained in  the  five  Skandhas  or  aggregates. 

A comprehensive  name  of  all  five  is  upadi, 
a word  derived  (in  allusion  to  the  name  of 
their  cause,  upadana)  from  upada,  to  grasp, 
either  with  the  hand  or  the  mind.*  Now 
when  a Buddhist  has  become  an  Arahat, 
when  he  has  reached  Nirvana,  the  Fruit  of 
the  Fourth  Path,  he  has  extinguished  upa- 
dana and  klesa,t  but  he  is  still  alive ; 
the  upadi,  the  skandhas,  his  body  with 
all  its  powers — that  is  to  say,  the  fruit 
of  his  former  sin — remain.  These,  how- 
ever, are  impermanent,  they  will  soon  pass 
away, I there  will  then  be  nothing  left  to 
bring  about  the  rise  of  a new  set  of  skand- 
has, of  a new  individual ; and  the  Arahat 
will  be  no  longer  alive  or  existent  in  any 
sense  at  all,  he  will  have  reached  Parinib- 
bana,  complete  extinction,  or  Nir-upana- 
sesa-Nibbana  dhatu,  extinction  so  complete 
that  the  upadi,  the  five  skandhas,  survive 
no  longer — that  is,  in  one  word,  death. 

The  life  of  man,  to  use  a constantly  re- 
curring Buddhist  simile  or  parable,  is  like 
the  flame  of  an  Indian  lamp,  a metal  or 
earthenware  saucer  in  which  a cotton  wick 
is  laid  in  oil.  One  life  is  derived  from  an- 
other, as  one  flame  is  lit  at-  another  ; it  is 
not  the  same  flame,  but  without  the  other 
it  would  not  have  been.  As  flame  cannot 
exist  without  oil,  so  life,  individual  exist- 
ence, depends  on  the  cleaving  to  law  and 
earthly  things,  the  sin  of  the  heart.  If  there  is  no  oil  in  the  lamp  it  will  go  out.  though 
not  until  the  oil  which  the  wick  has  drawn  up  is  exhausted  ; and  then  no  new  flame  can 
be  lighted  there.  And  so  the  parts  and  powers  of  the  sinless  man  will  be  dissolved, 
and  no  new  being  will  be  born  to  sorrow.  The  wise  will  pass  away,  will  go  out  like 
the  flame  of  a lamp,  and  their  Karma  will  be  individualized  no  longer. 

Stars  long  ago  extinct  may  be  still  visible  to  us  by  the  light  they  emitted  before 
they  ceased  to  burn  ; but  the  rapidly  vanishing  effect  of  a no  longer  active  cause  will 
soon  cease  to  strike  upon  our  senses  ; and  where  the  light  was  will  be  darkness  So 
the  living,  moving  body  of  the  perfect  man  is  visible  still,  though  its  cause  has  ceased 
to  act ; but  it  will  soon  decay,  and  die  and  pass  away ; and,  as  no  new  body  will  be 
formed,  where  life  was  will  be  nothing. 


* In  other  words,  desire  (no  matter  of  what) — 
desire  in  the  abstract — is  the  basis  of  sin,  of  Kar- 
ma, and  is  the  thing  that  must  be  got  rid  of.  But 
desire  is  inseparable  from  the  self  conscious  state 
and  only  ceases  with  the  oncoming  of  the  Cosmic 
Sense. 


f i.  e.,  desire  and  sin. 


J We  have  here  the  same  point  of  view  as  that 
taken  by  Paul — the  worthlessness,  the  essential 
sinfulness,  of  the  flesh.  To  the  Buddhist  Nir- 
vana (the  Cosmic  Sense)  is  all  in  all ; as  to  Paul, 
Christ  (the  Cosmic  Sense)  is  all  in  all.  The  body 
is  nothing  or  less  than  nothing.  It  is  against  this 
most  natural  view  (for  the  glory  of  the  Cosmic 
Sense  is  well  calculated  to  throw  into  deep  shade 
all  the  rest  of  life)  that  Whitman  from  first  to  last 
set  himself  He  saw  with  the  eye  of  a true  seer — 
with  the  eye  of  absolute  sobriety  and  common 
sense — that  the  self  conscious  life  was  as  great  in 
its  way  as  was  that  of  the  new  sense — let  that  be 
as  divine  as  it  would  ; saw  that  nothing  ever  was 
or  could  be  greater  than  simple  seeing,  hearing, 
feeling,  tasting,  knowing — and  on  that  he  took  his 
stand.  “The  other  I am,”  he  says  (the  old  self) 

‘ ‘ must  not  be  abased  to  you  ’ ’ (the  new  sense)  “and 
you  must  not  be  abased  to  the  other.” 

Whitman  has,  and  will  always  have,  the  eter- 
nal glory  of  being  the  first  man  who  was  so  great 
that  even  the  Cosmic  Sense  could  not  master  him. 


78 


Cosmic  Consciousness 


Death,  utter  death,  with  no  new  life  to 
follow,  is  then  the  result  of,  but  is  not,  Nir- 
The  Buddhist  heaven  is  not  death, 


vana. 


The  man  who  has  entered  into  Nirvana  (the 
Cosmic  Sense)  has  eternal  life — any  death  that 
can  then  happen  is  the  death  of  something  no 
longer  wanted. 

For  the  words  “virtuous  life”  read  “ life  with 
the  Cosmic  Sense.” 


and  it  is  not  on  death,  but  on  a virtuous 
life  here  and  now,  that  the  Pitakas  lavish 
those  terms  of  ecstatic  description  which 

they  apply  to  Nirvana,  as  the  Fruit  of  the  Fourth  Path  of  Arahatship. 

Thus  Professor  Max  Mueller,  who  was  the  first  to  point  out  the  fact,  says  (Buddha- 
ghosha’s  Parables)  : “ If  we  look  in  the  Dhamma-pada,  at  every  passage  where  Nirvana 
is  mentioned  there  is  not  one  which  would  require  that  its  meaning  should  be  annihila- 
tion, while  most,  if  not  all,  would  become  perfectly  unintelligible  if  we  assigned  to  the 
word  Nirvana  that  signification.  The  same  thing  may  be  said  of  such  other  parts  of  the 
Pitakas  as  are  accessible  to  us  in  published  texts.  Thus  the  commentator  on  the  Jataka 
quotes  some  verses  from  the  Buddhavansa,  or  history  of  the  Buddhas,  which  is  one  of 
the  books  of  the  second  Pitaka.  In  those  verses  we  have  (inter  alia)  an  argument  based 
on  the  logical  assumption  that  if  a positive  exists,  its  negative  must  also  exist ; if  there 
is  heat,  there  must  be  cold  ; and  so  on.  In  one  of  these  pairs  we  find  existence  opposed, 
not  to  Nirvana,  but  to  non-existence  ; whilst  in  another  the  three  fires  (of  lust,  hatred 
and  delusion)  are  opposed  to  Nirvana  (Fausboll  Jataka  texts).  It  follows,  I think,  that 
to  the  mind  of  the  composer  of  the  Buddhavansa,  Nirvana  meant  not  the  extinction,  the 
negation  of  being,  but  the  extinction,  the  absence,  of  the  three  fires  of  passion.”* 

So  little  is  known  of  the  books  of  the 
northern  Buddhist  Canon,  that  it  is  difficult 
to  discover  their  doctrine  on  any  controvert- 
ed point ; but  so  far  as  it  is  possible  to  judge, 
they  confirm  that  use  of  the  word  Nirvana 
which  we  find  in  the  Pitakas  In  the  Lalita 
Vistara  the  word  occurs  in  a few  passages, 
in  none  of  which  is  the  sense  of  annihilation 
necessary,  and  in  all  of  which  I take  Nirva- 
na to  mean  the  same  as  the  Pali  Nibbana.f 


*And  this,  a life  of  joy  and  exalted  intelli- 
gence, free  from  desire,  is  life  with  Cosmic  Con- 
sciousness. 

f Gautama  says  ; “1  went  to  Benares,  where  1 
preached  the  law  to  the  five  Solitaries.  From  that 
moment  the  wheel  of  my  law  has  been  moving, 
and  the  name  of  Nirvana  made  its  appearance  in 
the  world”  [164  : 56].  This  refers  to  the  date  of 
Gautama’s  illumination,  and  seems  to  plainly  show 
that  “Nirvana”  is  a name  of  Cosmic  Conscious- 
ness. Elsewhere  in  the  same  book  we  are  told  of 
“ men  who  walk  in  the  knowledge  of  the  law  after 
the  attaining  of  Nirvana  [164  : 125].  And  again:  “Nirvana  is  a consequence  of  understanding 
that  all  things  are  equal  ” [164  : 129].  Once  more  : “ There  is  no  real  Nirvana  without  all-knowing- 
ness  (Cosmic  Consciousness);  try  to  reach  this”  [164  : 140].  Also,  Gautama  speaks  of  himself  as 
having  explained  in  this  world  the  perfect  law,  of  having  conducted  to  Nirvana  innumerable  persons 
[30  : 179].  If  he  explained  the  perfect  law  and  conducted  to  Nirvana  while  still  living  he  must  cer- 
tainly have  reached  Nirvana  himself  during  his  life.  Gautama  also  addresses  himself  to  men  who 
have  reached  Nirvana.  How  could  he  do  so  if  Nirvana  was  annihilation  ? The  words  of  Burnouf’s 
translation  are  : “ Je  m’adresse  a tous  ces  (^ravakas,  aux  hommes  qui  sont  parvenus  a I’etat  de  Prat- 

yekabuddha,  a ceux  qui  ont  6te  6tablis  par  moi  dans  le  Nirvana,  a ceux  qui  sont  entierement  delivr6s 
de  la  succession  incessante  des  douleurs”  [30  : 22].  So,  too,  Sariputra,  thanking  and  praising  Gau- 
tama, says:  “To-day  I have  reached  Nirvana” — “Aujourd’hui  6 Bhagavat,  j'ai  acquis  le  Nirvana.” 
Nirvana,  therefore,  is  certainly  something  which  a man  may  acquire  and  still  go  on  living. 


The  Tibetan  rendering  of  the  word  is  a 
long  phrase,  meaning,  according  to  Bur- 
nouf,*  “the  state  of  him  who  is  delivered 
from  sorrow,”  or  “the  state  in  which  one 
finds  one’s  self  when  one  is  so  delivered.” 
This  is  confirmed  by  Mr.  Beal’s  compre- 


* Burnouf’s  words  are  : “ L’idee  d’affranchisse- 
ment  est  la  seule  que  les  interpretes  tibetains  aient 
vue  dans  le  mot  de  Nirvana  car  c’est  la  seule 
qu’ils  ont  traduite.  Dans  les  versions  qu’ils  don- 
nent  des  textes  sanscrits  du  Nepal,  le  terme  de  Nir- 
vana est  rendu  par  les  mots  mya-ngan-las-hdah- 
ba,  qui  signifient  litteralment  T’etat  de  celui  qui 


Gautama  the  Buddha 


79 


hensive  and  valuable  work  on  Chinese  est  affranchi  de  la  douleur,’ ou  * 1’ etat  dans  lequel 
Buddhism,  where  the  Chinese  version  of  trouve  quand  on  est  ainsi  affranchi 

the  Sanskirt  Parinirvana  Sutra  has  the  ‘ 
following  : “ Nirvana  is  just  so.  In  the 

midst  of  sorrow  there  is  no  Nirvana  and  in  Nirvana  there  is  no  sorrow.” 

The  early  Sanskrit  texts  of  the  northern  Buddhists,  like  the  Pali  texts  of  the  Pitakas, 
all  seem  to  look  upon  Nirvana  as  a moral  condition,  to  be  reached  here,  in  the  world, 
and  in  this  life. 


XII. 


Finally,  in  order  to  show  that  as  the  word  is  used  by  those  who  know  its 
meaning  best  it  can  hardly  mean  death  and  may  well  mean  what  is  here 
called  cosmic  consciousness,  read  the  following  passages  culled  from  the 
Dhamma-pada,  one  of  the  oldest  and  most  sacred  of  the  Buddhist  scriptural 
books.  Every  passage  in  this  book  in  which  the  word  Nirvana  occurs  is  here 
given  and  with  them  parallel  passages  from  other  analogous  writings : 


Earnestness  is  the  path  of  immortality  It  has  been  many  times  pointed  out  in  this  vol- 
(Nirvana),  thoughtlessness  the  path  of  ume  that  earnestness  of  mind  is  a sine  qua  non  to 
\ ,1  ir-i  T . T 1 . the  attainment  of  cosmic  consciousness.  The 

death.  Those  who  are  m earnest  do  not 

die,  those  who  are  thoughtless  are  as  if 

dead  already  [156:9].  These  wise  people,  meditative,  steady,  always  possessed  of  strong 
powers,  attain  to  Nirvana,  the  highest  happiness  [156  : 9].  A Bhikshu  (mendicant)  who 
delights  in  reflection,  who  looks  with  fear  on  thoughtlessness,  cannot  fall  away  (from  his 
perfect  state) — he  is  close  upon  Nirvana  [i  56  : 1 1]  . “ One  is  the  road  that  leads  to  wealth, 
another  the  road  that  leads  to  Nirvana  if  the  Bhikshu,  the  disciple  of  Buddha,  has  learnt 
this,  he  will  not  yearn  for  honor,  he  will  strive  after  separation  from  the  world  [156  : 22]  . 

Men  who  have  no  riches,  who  live  on 
recognized  food,  who  have  perceived  void 
and  unconditioned  freedom  (Nirvana),  their 
path  is  difficult  to  understand,  like  that  of 
birds  in  the  air  [156  : 27].  He  whose 
appetites  are  stilled,  who  is  not  absorbed  in 
enjoyment,  who  has  perceived  void  and  un- 
conditioned freedom  (Nirvana),  his  path  is 
difficult  to  understand,  like  that  of  birds  in 
the  air  [156  : 28].  Some  people  are  born 
evil-doers  go  to  hell ; righteous 


After  Confucius  had  seen  Li  R he  said  to  his 
disciples  : “I  know  birds  can  fly,  flsh  swim  and 
animals  run,  but  the  runner  may  be  snared,  the 
swimmer  hooked  and  the  flyer  shot  with  the  ar- 
row. But  there  is  the  dragon  ; I cannot  tell  how 
he  mounts  on  the  wind  through  the  clouds  and 
rises  to  heaven.  To-day  I have  seen  Laotsze  and 
can  only  compare  him  to  the  dragon.”  We  might 
say  the  same  in  our  own  way  of  nearly  any  of  the 
persons  mentioned  in  this  book  as  having  the 
cosmic  sense. 


agfam 


people  go  to  heaven  ; those  who  are  free  from  all  worldly  desires  attain  Nirvana  [156  : 
35].  If,  like  a shattered  metal  plate  (gong),  thou  utter  not,  then  thou  hast  reached  Nir- 
vana ; contention  is  not  known  to  thee  [156  : 37].  The  Awakened  call  patience  the 
highest  penance,  long-suffering  the  highest  Nirvana  ; for  he  is  not  an  anchorite  (pravra- 
gita)  who  strikes  others,  he  is  not  an  ascetic  (stramana)  who  insults  others  [156  : 50]- 
Hunger  is  the  worst  of  diseases,  the 

body  the  greatest  of  pains  ; if  one  knows  ^PP"'^'"" 

this  truly,  that  is  Nirvana,  the  highest  hap- 
piness [156  : 54].  Health  is  the  greatest 


in  life  can  only  be  perceived  by  one  having  cos- 
mic consciousness. 


8o 


Cosmic  Consciousness 


of  gifts  ; contentedness  the  best  riches  ; trust  is  the  best  of  relationships  ; Nirvana  the 
highest  happiness  [156  : 55].  He  in  whom  a desire  for  the  Ineffable  (Nirvana)  has 
sprung  up,  who  is  satisfied  in  his  mind,  and  whose  thoughts  are  not  bewildered  by  love, 
he  is  called  urdhvamsrotas  (carried  upward  by  the  stream)  [156  : 57].  The  sages  who 
injure  nobody,  and  who  always  control  their  body,  they  will  go  to  the  unchangeable 
place  (Nirvana),  where,  if  they  have  gone,  they  will  suffer  no  more  [156  : 58]. 
Those  who  are  ever  watchful,  who  study  day  and  night,  and  who  strive  after  Nirvana, 
their  passions  will  come  to  an  end  [156  : 58] . Cut  out  the  love  of  self,  like  an  autumn 
lotus,  with  thy  hand  ! Cherish  the  road  of  peace.  Nirvana  has  been  shown  by  Sugata 
(Buddha)  [156  : 69].  A wise  and  good  man  who  knows  the  meaning  of  this,  should 
quickly  clear  the  way  that  leads  to  Nirvana  [156  : 69].  For  with  these  animals  does 
no  man  reach  the  untrodden  country  (Nirvana),  where  a tamed  man  goes  on  a tamed 
animal — viz.,  on  his  own  well  tamed  self  [156  ; 77].  He  who  having  got  rid  of  the 
forest  (of  lust)  (i.  e. , after  having  reached  Nirvana),  gives  himself  over  to  forest-life  (i.  e., 
to  lust),  and  who,  when  removed  from  the  forest  (i.  e.,  from  lust),  runs  to  the  forest 
(i.  e.,  to  lust),  look  at  that  man!  though  free,  he  runs  into  bondage  [156  : 81].  The 
Bhikshu  who  acts  with  kindness,  who  is  calm  in  the  doctrine  of  Buddha,  will  reach 
the  quiet  place  (Nirvana),  cessation  of  natural  desires,  and  happiness  [156:86]. 
O Bhikshu,  empty  this  boat ! if  emptied,  it  will  go  quickly ; having  cut  off  passion  and 
hatred,  thou  wilt  go  to  Nirvana  [156  : 86].  Without  knowledge  there  is  no  medita- 
tion, without  meditation  there  is  no  knowledge  : he  who  has  knowledge  and  meditation 
is  near  unto  Nirvana  [156  : 87].  As  soon  as  he  has  considered  the  origin  and  destruc- 
tion of  the  elements  (khandha)  of  the  body,  he  finds  happiness  and  joy  which  belong  to 
those  who  know  the  immortal  (Nirvana)  [156  : 87].  The  Bhikshu,  full  of  delight,  who 
is  calm  in  the  doctrine  of  Buddha,  will  reach  the  quiet  place  (Nirvana),  cessation  of  nat- 
ural desires  and  happiness  [156  : 88]. 


XIIL 

Gautama,  then,  was  a case  of  Cosmic  Consciousness,  and  the  central  doc- 
trine in  his  system.  Nirvana,  was  the  doctrine  of  the  Cosmic  Sense.  The 
whole  of  Buddhism  is  simply  this  : There  is  a mental  state  so  happy,  so  glo- 
rious, that  all  the  rest  of  life  is  worthless  compared  to  it,  a pearl  of  great 
price  to  buy  which  a wise  man  willingly  sells  all  that  he  has ; this  state  can 
be  achieved.  The  object  of  all  Buddhist  literature  is  to  convey  some  idea  of 
this  state  and  to  guide  aspirants  into  this  glorious  country,  which  is  literally 
the  Kingdom  of  God. 


Chapter  2. 


Jesus  the  Christ. 

Balzac  says  [5  : 143]  that  Jesus  was  a Specialist — that  is,  that  he  had 
Cosmic  Consciousness.  As  Balzac  was  himself  undoubtedly  illumined,  he 
would  be  high,  if  not  absolute,  authority  upon  the  point.  Paul,  as  soon  as 
his  own  eyes  were  opened,  recognized  Jesus  as  belonging  to  a superior  spir- 
itual order — that  is,  as  having  the  Cosmic  Sense.  But  let  us  not  take  any 
one’s  word,  but  try  and  see  for  ourselves  what  reasons  there  are  for  including 
this  man  in  the  list  of  those  having  Cosmic  Consciousness. 

I. 

Jesus  was  born  B.  C.  4 [80],  and  would  be,  according  to  this  authority, 
thirty-four  or  thirty-five  years  old  when  he  began  to  teach,  so  would  have 
been  at  least  thirty-three  at  the  time  of  illumination — supposing  him  a case. 

Other  writers  make  him  older.  Sutherland  [143a  : 140]  says:  “The 

death  of  Jesus  occurred  in  the  year  35.”  This  would  make  him  thirty-nine 
at  his  death,  thirty-six  or  thirty-eight  when  he  began  to  teach  (the  former,  if 
he  taught  three  years,  as  John  says  ; the  latter,  if  he  taught  only  one  year,  as 
the  synoptics  tell  us),  and,  say,  thirty-five  or  thirty-six  at  illumination.* 

All  goes  to  show  that  at  about  the  age  specified  a marked  change  took 


*The  Review  of  Reviews  for  January,  1897,  sums  up  the  evidence  bearing  on  the  point  as 
follows  : 

“One  of  the  most  eminent  of  living  authorities  on  the  life  of  Christ,  Dr.  Cunningham  Geikie, 
writes  in  the  Homiletic  Review  on  the  various  attempts  to  fix  the  exact  date  of  the  birth  of  the  Mes- 
siah. 

“ It  is  clear  that  the  received  chronology  of  the  Abbot  Dyonisius  the  DAvarf,  which  dates  from  the 
first  half  of  the  sixth  century,  must  have  begun  several  years  too  late  in  fixing  the  birth  of  Christ  as 
having  taken  place  in  the  754th  year  of  Rome,  since  it  is  known  that  Herod  died  in  750,  and  Jesus 
must  have  been  born  while  Herod  was  still  reigning.  Dr.  Geikie  points  out  other  fundamental  errors 
in  the  calculations  of  the  Abbot  Dyonisius. 

“Dyonisius  had  based  his  calculations  on  the  mention  by  St.  Luke  that  John  the  Baptist,  who 
was  a little  older  than  Jesus,  began  his  public  work  in  the  fifteenth  year  of  Tiberius,  and  that  Jesus 
was  ‘ about  thirty  years  old  ’ when  he  began  to  teach  (Luke  iii  ; 1—23).  This  fifteenth  year  of  Tiberius 
would  be  perhaps  782  or  783,  and  thirty  deducted  from  this  would  give  752  or  753,  to  the  latter  of 
which  Dionysius  added  a year,  on  the  supposition  that  Luke’s  expression,  ‘about  thirty  years,’  re- 
quired him  to  add  a year.  But  the  vague  ‘ about  ’ was  a weak  ground  on  which  to  go,  and,  besides, 
the  reign  of  Tiberius  may  be  reckoned  from  his  association  in  the  government  with  Augustus,  and  thus 
from  765  instead  of  from  767.  The  texts  I have  quoted  from  St.  Luke  cannot,  therefore,  be  used  to 


82 


Cosmic  Consciousness 


place  in  him  ; that  whereas  up  to  a certain  age  he  was  very  much  as  others, 
he  all  at  once  ascended  to  a spiritual  level  quite  over  the  heads  of  ordinary 
men.  Those  who  knew  him  at  home,  as  a boy  and  a young  man,  could  not 
understand  his  superiority.  “Is  not  this  the  carpenter’s  son”  [14  : 13  : 55]  ? 
they  ask.  Or  as  elsewhere  reported  : “ Is  not  this  the  carpenter  the  son  of 
Mary?  ....  and  they  were  offended  at  him”  [15  : 6 : 3].  This  marked 
spiritual  ascent  occurring  suddenly  at  this  age  is  in  itself  almost  diagnostic 
of  the  oncoming  of  the  cosmic  sense. 

The  earliest  written  and  probably  most  authentic  account  of  the  illumina- 
tion of  Jesus  runs  as  follows  : “And  straightway  coming  up  out  of  the  water, 
he  saw  the  heavens  rent  asunder,  and  the  Spirit  as  a dove  descending  upon 
him  : and  a voice  came  out  of  the  heavens  saying  art  Itip  ,^on, 

in  tl^CC  ^ am  tOCH  plca^lcU,  And  straightway  the  Spirit  driveth  him  forth 
into  the  wilderness”  [15  : i : 10-12].  There  is  a tradition  that  the  illumina- 
tion of  Jesus  took  place  the  6th  or  loth  of  January  [133a  ; 63]. 

The  fact  that  Jesus  went  to  John  to  be  baptized  shows  that  his  mind  was 
directed  to  religion  and  makes  it  probable  that  he  had  (before  illumination) 
the  earnest  temperament  out  of  which,  when  at  all,  the  Cosmic  Sense  springs. 
It  is  not  necessary  to  suppose  that  illumination  took  place  immediately  upon 
the  baptism  or  that  there  was  any  special  connection  between  these  two 
things.  The  impulse  that  drove  Jesus  to  solitude  after  his  illumination  is 
usual,  if  not  universal.  Paul  felt  it  and  obeyed  it ; so  did  Whitman. 

The  expression:  “He  saw  the  heavens  rent  asunder,”  describes  well 
enough  the  oncoming  of  the  Cosmic  Sense,  which  is  (as  has  been  said) 


fix  either  the  birthday  or  the  month  of  the  birth,  or  even  the  year.  This  is  seen,  indeed,  in  the 
varying  opinions  on  all  these  points  in  the  early  church,  and  from  the  fact  that  the  25th  of  December 
has  been  accepted  as  the  birth  date  only  since  the  fourth  century,  when  it  spread  from  Rome,  as  that 
which  was  to  be  thus  honored.” 

THE  MOST  REASONABLE  CONCLUSION. 

“The  nearest  approach  to  a sound  conclusion  is,  in  fact,  supplied  by  the  statement  that  Herod 
was  alive  for  some  time  after  Christ  was  born.  The  infant  Redeemer  must  have  been  six  weeks  old 
when  presented  in  the  temple,  and  the  visit  of  the  Magi  fell  we  do  not  know  how  much  later.  That 
the  massacre  of  all  the  children  at  Bathlehem  from  two  years  old  and  under  presupposes  that  the 
Magi  must  have  come  to  Jerusalem  a long  time  after  the  birth  of  the  expected  King,  for  there  would 
have  been  no  sense  in  killing  children  two  years  old  if  Christ  had  been  born  only  a few  weeks  or  even 
months  before.  That  there  was  a massacre,  as  told  in  the  Gospel,  is  confirmed  by  a reference  to  it  in 
a Satire  of  Macrobius  (Sat.  ii,  4),  so  that  the  crime  is  historically  true  and  the  higher  criticism  which 
treated  it  as  a fable  is  convicted  of  error.  But  if  Christ  was  born  two  years  before  Herod’s  death — 
and  He  may  have  been  born  even  earlier — this  would  make  the  great  event  fall  in  the  year  748,  or  six 
years  before  our  era.” 

If  we  accept  the  conclusions  of  this  writer,  Jesus  was  about  thirty-five  years  of  age  at  illumination. 


Jesus  the  Christ  83 

instantaneous,  sudden,  and  much  as  if  a veil  were  with  one  sharp  jerk  torn 
from  the  eyes  of  the  mind,  letting  the  sight  pierce  through. 

So,  describing  this  same  oncoming  of  Cosmic  Consciousness,  John  Yepes 
says  (he  has  been  inquiring  whether,  in  this  seemingly  miraculous  occur- 
rence, it  is  God  or  the  human  soul  which  acts,  and  he  concludes : “ It  is  the 
soul  that  is  moved  and  awakened ; it  is  as  if  God  drew  back  some  of  the 
many  veils  and  coverings  that  are  before  it,  so  that  it  might  see  what  he  is  ” 
[206  : 502]. 

So,  too,  the  sense  of  the  words:  “ CljOU  act  mp  hdobetl  agrees 

perfectly  with  the  message  conveyed  in  all  the  cases.  The  “ I know  that 
the  spirit  of  God  is  the  brother  of  my  own  ” of  Whitman  ; and  Dante’s 
words:  “O  love  that  governest  the  heavens,  who  with  thy  light  didst  lift 
me,”  being  strictly  parallel  expressions.  The  (apparently)  objective  voice, 
too,  is  a common  phenomenon ; it  was  heard  by  Paul,  also  by  Mahommed. 

Another  important  element  in  the  case  is  the  so-called  “Temptation.” 
The  theory  here  accepted  is  that  Jesus,  at  the  age  of  thirty-three,  or  even 
thirty-five,  was  simply  an  intelligent,  very  earnest-minded  mechanic,  with  an 
excellent  heredity  and  an  exceptional  physique.  That  he  was  in  no  way  dis- 
tinguishable, in  no  way  different,  save  in  his  eligibility  for  spiritual  expan- 
sion, which  was  hidden  in  the  depths  of  his  nature  even  from  himself,  and 
which  may  equally  exist  in  any  of  them,  from  hundreds  of  young  mechanics 
in  every  city  and  town  of  Christendom  to-day.  Suddenly,  instantaneously, 
the  change  came,  and  this  young  man  felt  and  knew  within  himself  the 
seemingly  illimitable  spiritual  force  through  the  exercise  of  which  almost 
anything  might  be  accomplished.  How  was  it  to  be  used  ? To  gain  what 
end?  Power?  Wealth?  Fame?  Or  what  [14  : 4 : i-io]  ? 

Jesus  quickly  decided,  as  these  men  all  decide,  that  the  power  must  be 
used  for  the  benefit  of  the  race.  Why  should  he,  why  should  they  all, 
decide  in  this  sense? 

Because  the  moral  elevation,  which  is  a part  of  Cosmic  Consciousness, 
will  not  permit  any  other  decision.  Were  it  not  so,  were  the  intellectual 
illumination  not  accompanied  by  moral  exaltation,  these  men  would  undoubt- 
edly be  in  effect  so  many  demons  who  would  end  by  destroying  the  world. 
This  temptation  is  necessarily  common  to  all  the  cases,  though  they  do  not 
all  speak  of  it.  The  essence  of  it  is  the  appeal  of  the  old  self  conscious  self 
to  the  new  power  to  assist  it  in  accomplishing  its  old  desires.  The  devil, 
therefore,  is  the  self  conscious  self.  The  devil  (Mara)  appeared’  to  Gautama 
as  well  as  to  Jesus  [157  : 69]  and  urged  him  not  to  launch  out  on  a new 
path,  but  to  keep  to  the  old  religious  practices,  to  live  quietly  and  comfort- 


84 


Cosmic  Consciousness 


ably.  “What  dost  thou  want  with  exertion?”  he  said  to  him.  Mara  did 
not  seek  to  allure  Gautama  with  offers  of  wealth  and  power,  for  these  he  had 
already  possessed,  and  even  the  self  conscious  Gautama  knew  their  futility. 
As  already  intimated,  every  man  who  enters  Cosmic  Consciousness  neces- 
sarily passes  through  the  same  temptation.  As  all  the  rest.  Bacon  was 
tempted,  and,  as  doubtless  many  others  have  fallen,  he,  in  a sense,  fell. 
He  felt  in  himself  such  enormous  capacity  that  he  imagined  he  could  absorb 
the  wealth  of  both  the  Cosmic  Sense  and  Self  Consciousness — both  heaven 
and  earth.  Later  he  bitterly  repented  his  greed.  He  acknowledges  the  gift 
(from  God)  of  the  divine  faculty — “the  gracious  talent” — which  he  says  he 
“neither  hoarded  up  unused,  nor  did  he  employ  it  to  the  best  advantage,  as 
he  should  have  done,  but  misspent  it  in  things  for  which  (he)  was  least  fit” 

[175  : 469]- 

The  superiority  of  Jesus  to  ordinary  men  consisted  (among  other 
things)  in 

Intellectual  acuteness. 

Moral  elevation. 

An  all-embracing  optimism, 

A sense  (or  the  sense)  of  immortality. 

The  mental  superiority  thus  characterized  is  again  almost  certainly  con- 
fined to  those  who  have  passed  into  Cosmic  Consciousness,  and  therefore,  if 
granted,  would  settle  the  question. 

The  accounts  given  in  the  synoptic  gospels  of  the  transfiguration  of  Jesus 
can  only  be  explained  (if  accepted)  by  supposing  that  he  was  seen  while  in 
the  condition  of  Cosmic  Consciousness,  the  change  in  appearance  (striking 
enough  in  itself)  being  probably  exaggerated  (as  it  would  almost  certainly 
be)  in  the  narration.  Here  are  the  accounts  as  given  : “ And  he  was  trans- 

figured before  them  : and  his  face  did  shine  as  the  sun,  and  his  garments 
became  white  as  the  light  ” [14  : 17  ; 2].  “And  he  was  transfigured  before 
them;  and  his  garments  became  glistening,  exceeding  white;  so  as  no 
fuller  on  earth  can  whiten  them  ” [15:9:  2-3].  It  is  singular  that  this  ob- 
server should  confine  his  observations  to  the  garments  of  Jesus.  Again  : 
“As  he  was  praying  the  fashion  of  his  countenance  was  altered  and  his  rai- 
ment became  white  and  dazzling”  [16  : 9 : 29].  It  is  believed  that  there  is 
no  known  human  condition,  except  that  of  Cosmic  Consciousness,  which 
would  justify  the  above  words.  The  change  in  the  “raiment”  of  Jesus 
spoken  of  must  be  understood  as  reflected  from  his  face  and  person. 

In  the  gospel  according  to  the  Hebrews  occurs  the  following  passage : 
“ Just  now  my  mother,  the  Holy  Spirit,  took  me  by  one  of  my  hairs  and  bore 


Jesus  the  Christ 


85 


me  upon  the  great  mountain  of  Tabor”  [P09  : 63].  Baur  and  Hilgenfield, 
it  seems,  hold  that  this  is  the  original  of  the  transfiguration  narrative  ; but 
if  it  is,  it  does  not  necessarily  weaken  the  testimony  of  Mark  and  Luke. 

There  are  people  living  to-day  (the  writer  knows  one  of  them)  who  have 
seen  what  is  described  (and  well  described)  in  the  above  words  of  the 
gospels. 

Here  there  are  several  strong  reasons  for  believing  that  Jesus  had  the 
Cosmic  Sense.  A further  reason  is  (if  further  is  needed)  that  Jesus  stands 
spiritually  at  or  near  the  summit  of  the  human  race,  and  if  there  is  such  a 
faculty  as  Cosmic  Consciousness,  as  described  in  this  volume,  he  must  have 
possessed  it,  otherwise  he  could  not  occupy  such  a position. 

II. 

It  is  most  unfortunate  that  the  world  possesses  no  words  that  we  can  be 
sure  this  extraordinary  man  uttered.  What  a priceless  possession  would  be 
a volume,  howsoever  small,  actually  written  by  himself!  We  have,  however, 
so  many  sayings  which  are  attributed  to  him,  and  apparently  on  such  good 
authority,  that  we  may  be  pretty  certain  that  many  of  them  convey  with 
sufficient  accuracy  the  sense  of  what  he  actually  said. 

If,  now,  Jesus  had  Cosmic  Consciousness,  he  must  have  referred  to  it  over 
and  over  again  in  his  teaching,  just  as  all  other  such  men  have  done.  If  he 
did  so,  it  should  be  easy  for  any  one  who  knows  about  the  Cosmic  Sense  to 
detect  the  references,  while  for  those  who  do  not  know  there  is  such  a thing 
these  would  necessarily  be  otherwise  interpreted. 

It  is  not  necessary  to  attribute  a misinterpretation,  since  the  words  of 
Jesus  (as  those  of  Dante,  “Shakespeare”  and  Whitman)  would  carry,  and 
doubtless  would  be  uttered  with  the  intention  of  carrying,  more  than  one 
meaning. 

At  the  same  time,  as  Jesus  did  not  write,  and  as  his  words  were  carried 
down  by  tradition  (for  some  short  time  at  least),  and  as  these  words  (accord- 
ing to  the  present  supposition)  were  imperfectly  understood  by  those  who 
passed  them  on,  they  would  inevitably  be  altered.  In  some  passages  they 
certainly  were,  and  in  many  others  they  probably  were.  Phrases,  the  mean- 
ing of  which  is  only  partially  apprehended,  cannot  be  carried  down  verbally 
intact  unless  they  have  already  become  sacred,  as  was  the  case  with  the 
Vedas.  The  incomplete  meaning  attributed  to  them  would  inevitably  sug- 
gest and  lead  to  more  or  less  important  changes  to  match  it. 

If,  then,  Jesus  had  the  Cosmic  Sense,  and  referred  to  it  more  or  less  often 


86 


Cosmic  Consciousness 


in  his  teaching,  the  passages  in  which  he  so  referred  to  it  would  probably 
some,  if  not  all,  of  them  be  more  or  less  altered.  But  there  is  a long  series 
of  passages  coming  ostensibly  directly  from  him  and  running  especially 
through  the  synoptic  gospels,  which  passages,  even  in  their  present  form, 
seem  to  refer  unmistakably  to  the  faculty  now  in  question.  And  if  some  of 
them  do  not  so  clearly  as  others,  it  may  be  that  such  divergence  can  be  fairly 
accounted  for  as  above.  The  passages  in  question  are  those  treating  of  what 
Jesus  sometimes  called  “the  Kingdom  of  Heaven”  and  sometimes  “the 
Kingdom  of  God.” 

III. 


The  following  quotations  embrace  all  the  more  important  and  significant 
passages  in  which  either  expression  is  used  in  the  gospels  when  the  words  in 
question  are  reported  as  coming  from  the  lips  of  Jesus : 


Blessed  are  the  poor  in  spirit  for  theirs 
is  the  kingdom  of  heaven  * [14  : 5 : 3]. 

Blessed  are  they  that  have  been  perse- 
cuted for  righteousness  sake  for  theirs  is 

the  kingdom  of  heaven  t [14:  5^  10]. 

Whoever  therefore  shall  break  one  of 
these  least  commandments  and  shall  teach 
men  so  shall  be  called  least  in  the  kingdom 
of  heaven  but  whosoever  shall  do  and 
teach  them  he  shall  be  called  great  in  the 
kingdom  of  heave7i.  For  I say  unto  you 
that  except  your  righteousness  shall  ex- 
ceed the  righteousness  of  the  scribes  and 
Pharisees,  ye  shall  in  no  wise  enter  into 
the  kingdom  of  heaven  [14:  5 : 19-20]. 

But  seek  ye  first  his  kingdom  § (the 
kingdom  of  God)  and  his  righteousness, 
and  all  these  things  shall  be  added  unto 
you  [14:  6:  33]. 

Not  everyone  that  saith  unto  me  Lord, 
Lord,  shall  enter  into  the  kingdom  of 
heaven,  II  but  he  that  doeth  the  will  of 
my  Father  which  is  in  heaven  [14:  7: 
21]. 

And  I say  unto  you  that  many  shall 
come  from  the  east  and  the  west  and  shall 


* A proud  man  is  hardly  likely  to  acquire  the 
Cosmic  Sense. 

-j-  Persecution  would  hardly  lead  to  Cosmic 
Consciousness,  but  the  latter  almost  inevitably 
leads  to  the  former. 

I A man  leading  an  ill  life  and  encouraging 
others  to  do  the  same,  would  be  called  “least,” 
as  a conscientious  good  man  would  be  called 
“great”  from  the  point  of  view  of  the  Cosmic 
Sense.  But  no  man  could  ever  enter  into  Cosmic 
Consciousness  because  he  had  kept  any  com- 
mandments, no  matter  how  strictly.  Unless  a 
man’s  spiritual  life  pass  the  orthodoxies  and  con- 
ventions he  shall  in  no  case  enter  into  Cosmic 
Consciousness. 


§ Let  a man  have  the  Cosmic  Sense  and  he  will 
not  be  likely  to  worry  about  worldly  goods.  He 
will  probably  have  all  he  wants,  be  his  possessions 
ever  so  little. 

II  No  man  shall  attain  to  the  Cosmic  Sense  by 
prayer,  but,  if  at  all,  by  heredity  and  by  a high 
and  pure  life. 


^ It  is  not  exclusively  for  the  Jews,  but  equally 
for  the  Gentiles. 


sit  down  with  Abraham  and  Isaac  and  Ja- 
cob in  the  kingdom  of  heaven ; T[  but  the  sons  of  the  kingdom  shall  be  cast  forth  into 
the  outer  darkness;  there  shall  be  weeping  and  the  knashing  of  teeth  [14;  8 : ll— 12]. 
Verily  I say  unto  you,  among  them 

that  are  born  of  women  there  hath  not  Among  the  merely  self  conscious  (among 
arisen  a greater  than  John  the  Baptist ; yet  “those  who  are  born  of  women” — distinguishing 


Jesus  the  Christ 


87 


he  that  is  but  little  in  the  kingdom  of 
heaven  is  greater  than  he.  And  from  the 
days  of  John  the  Baptist  until  now  the 
kingdom  of  heaven  suffereth  violence  and 
men  of  violence  take  it  by  force  [14  : ii  : 

1 1-12]. 

But  if  I by  the  spirit  of  God  cast  out 
devils,  then  is  the  kingdom  of  God  * come 
unto  you  [14  : 12—28]. 

Unto  you  is  given  to  know  the  mys- 
teries of  the  kingdom  of  heaven,  f but 
to  them  it  is  not  given  [14  : 13  : ii]. 

The  kingdom  of  heaven  J is  likened 
unto  a man  that  sowed  good  seed  in  his 
field  ; but  while  men  slept  his  enemy  came 
and  sowed  tares  also  among  the  wheat,  and 
went  away  [14  : 13  : 24].  The  kingdom 
of  heaven  is  like  unto  a grain  of  mustard 
seed  which  a man  took  and  sewed  in  his 
field  ; which  indeed  is  less  than  all  seeds  ; 
but  when  it  is  grown,  it  is  greater  than  the 
herbs,  and  becometh  a tree,  so  that  the 
birds  of  the  heaven  come  and  lodge  in  the 
branches  thereof  [14  : 13  : 31-2]. 

The  kingdom  of  heaven  § is  like  unto 
leaven,  which  a woman  took  and  hid  in 
three  measures  of  meal,  till  it  was  all 
leavened  [14  ; 13  ; 33]. 

The  kingdom  of  heaven  ||  is  like  unto 
a treasure  hidden  in  the  field  ; which  a man 
found  and  hid  ; and  in  his  joy  he  goeth 
and  selleth  all  that  he  hath  and  buyeth 
that  field  [14  : 13  : 44]. 

The  kingdom  of  heaven  Tf  is  like  unto 
a man  that  is  a merchant  seeking  goodly 
pearls ; and  having  found  one  pearl  of 
great  price  he  went  and  sold  all  he  had 
and  bought  it. 

Again,  the  kingdom  of  heaven  **  is  like 
unto  a net  that  was  cast  into  the  sea  and 
gathered  of  every  kind  ; which  when  it  was 
filled  they  drew  up  on  the  beach  and  they 
sat  down  and  gathered  the  good  into  ves; 


between  those  who  are  not  and  those  who  are 
“born  anew”)  there  are  none  greater  than  John. 
But  the  least  of  those  who  have  the  Cosmic 
Sense  is  greater  than  he.  From  the  days  of  John 
the  kingdom  of  heaven  had  suffered  violence 
(misinterpretation,  etc.)  in  the  person  of  Jesus. 

* His  spiritual  ascendancy  was  evidence  that  he 
had  entered  Cosmic  Consciousness  (the  kingdom 
of  heaven). 

j Through  their  personal  intimacy  with  Jesus 
they  saw  and  realized  the  preterhuman  loftiness 
of  his  mind.  They  saw,  in  him,  the  kingdom  of 
heaven — the  higher  life. 

J The  antagonism  between  the  Cosmic  Sense 
and  the  merely  self  conscious  mind  and  the  final 
inevitable  subjection  of  the  latter  to  the  former. 
A perfect  image  of  the  initial  apparent  insignifi- 
cancy of  the  Cosmic  Sense  as  it  exists  in  one  or  a 
few  obscure  individuals,  and  of  its  ultimate  over- 
whelming preponderance  in  view  both  of  the  uni- 
versal influence  of  the  teaching  of  these  (say 
Gautama,  Jesus,  Paul  and  Mohammed),  and  more 
especially  in  view  of  the  inevitable  universality  of 
the  Cosmic  Sense  in  the  future. 


§ If  possible  a still  more  exact  simile — the  Cos- 
mic Sense  leavens  the  individual,  and  is  to-day 
leavening  the  world. 

II  Men  who  have  the  Cosmic  Sense  give  up 
everything  for  it — this  whole  volume  is  proof  of  it. 


][  The  same  statement  in  other  language. 


**  Corresponds  with  the  simile  of  the  wheat  and 
tares. 


but  the  bad  they  cast  away  [14  : 13  : 


45-47]  • 

I will  give  unto  thee  the  keys  of  the  king- 
dom of  heaven  ; * and  whatsoever  thou 
shalt  bind  on  earth  shall  be  bound  in  heaven 
and  whatsoever  thou  shalt  loose  on  earth 
shall  be  loosed  in  heaven  [14:  16:  19]. 


* The  Cosmic  Sense  is  the  final  arbiter  of  good 
and  ill.  Jesus  seems  to  have  looked  forward  to 
the  establishment  of  a school  or  sect  the  members 
of  which  should  possess  the  Cosmic  Sense. 


88 


Cosmic  Consciousness 


In  that  hour  came  the  desciples  unto  “This  face,”  says  Whitman,  “of  a healthy, 
Jesus,  sayinsf : WHio,  then,  is  greatest  in  honest  boy  is  the  programme  of  all  good  ’ [193  ; 
the  kingdom  of  heaven?  And  he  called 
to  him  a little  child  and  said  : Verily  I say 

unto  you  : except  ye  turn  and  become  as  little  children  ye  shall  in  no  wise  enter  into 
the  kingdom  of  heaven  [14  : 18  : i]. 

Therefore  is  the  kingdom  of  heaven 
likened  unto  a certain  king  which  would 
make  a reckoning  with  his  servants.  And 
when  he  had  begun  to  reckon  one  was 
brought  unto  him  which  owed  him  ten 
thousand  talents.  But  for  as  much  as  he 
had  not  wherewith  to  pay,  his  Lord  com- 
manded him  to  be  sold  and  his  wife  and 
children  and  all  that  he  had  and  payment  to  be  made.  The  servant,  therefore,  fell 
down  and  worshipped  him,  saying.  Lord  have  patience  with  me  and  I will  pay  thee  all. 
And  the  Lord  of  that  servant  being  moved  with  compassion,  released  him,  and  forgave 
him  the  debt.  But  that  servant  went  out  and  found  one  of  his  fellow  servants  which 
owed  him  a hundred  pence,  and  he  laid  hold  on  him  and  took  him  by  the  throat,  say- 
ing ; Pay  what  thou  owest.  So  his  fellow  servant  fell  down  and  besought  him  saying  : 
Have  patience  with  me  and  I will  pay  thee.  And  he  would  not ; but  went  and  cast 
him  into  prison  until  he  should  pay  that  which  was  due.  So  when  his  fellow  servants 
saw  what  was  done  they  were  exceeding  sorry  and  came  and  told  unto  their  Lord  all 
that  was  done.  Then  his  Lord  called  him  unto  him  and  saith  unto  him  : Thou  wicked 
servant,  I forgave  thee  all  that  debt  because  thou  besoughtest  me  : Shouldst  not  thou 
also  have  had  mercy  on  thy  fellow  servant  even  as  I had  mercy  on  thee  ? And  his 
Lord  was  wroth  and  delivered  him  to  the  tormentors  till  he  should  pay  all  that  was 
due  [14  : 18  : 23-34]. 

* It  is  easier  for  a camel  to  go  through 
a needle’s  eye  than  for  a rich  man  to  enter 
into  the  kingdom  of  God  [14  : 19  : 24]. 

The  kingdom  of  heaven  f is  like  unto 
a man  that  is  a householder,  which  went 
out  early  in  the  morning  to  hire  laborers 
into  his  vineyard.  And  when  he  had 
agreed  with  the  laborers  for  a penny  a day 
he  sent  them  into  his  vineyard.  And  he  went  out  about  the  third  hour  and  saw  others 
standing  in  the  market-place  idle  ; and  to  them  he  said  : Go  ye  also  into  the  vineyard 
and  whatsoever  is  right  I will  give  you.  And  they  went  their  way.  And  again  he 
went  out  about  the  sixth  and  the  ninth  hour  and  did  likewise.  And  about  the  eleventh 
hour  he  went  out  and  found  others  standing  : And  he  saith  unto  them  ; Why  stand  ye 
here  all  the  day  idle  ? They  say  unto  him  : Because  no  man  hath  hired  us. 

He  saith  unto  them  ; Go  ye  also  into  the  vineyard.  And  when  even  was  come  the 
lord  of  the  vineyard  saith  unto  his  steward  : Call  the  laborers  and  give  them  their  hire, 
beginning  from  the  last  unto  the  first.  And  when  they  came  that  were  hired  about  the 
eleventh  hour,  they  received  every  man  a penny. 

And  when  the  first  came,  they  supposed  they  would  receive  more  ; and  they  likewise 
received  every  man  a penny.  And  when  they  received  it,  they  murmured  against  the 
householder,  saying  : These  last  have  spent  but  one  hour,  and  thou  hast  made  them 


* The  writer  has  found  no  instance  of  a man 
absorbed  in  money  making  entering  into  Cosmic 
Consciousness.  The  whole  spirit  of  the  former  is 
antagonistic  to  the  latter. 

t The  Cosmic  Sense  is  not  given  for  work  done 
or  according  to  merit,  as  this  can  be  estimated  by 
the  self  conscious  mind.  Why  should  Jesus, 
Yepes  and  Behmen  be  chosen,  and  Goethe,  New- 
ton and  Aristotle  left  ? 


The  Cosmic  Sense  is  like  a king  raised  far 
above  the  common  self  conscious  mind.  It  has 
absolute  charity  with  the  latter,  which  constantly 
wars  with  itself,  but  in  the  end  the  cosmic  con- 
scious mind  will  utterly  wipe  from  off  the  earth 
and  replace  the  merely  self  conscious  mind. 

Meanwhile,  men  on  the  self  conscious  plane 
are  greatly  wanting  in  patience  and  mercy. 


Jesus  the  Christ 


89 

equal  unto  us,  which  have  borne  the  burden  of  the  day  and  the  scorching  heat.  But 
he  answered  and  said  to  one  of  them  : Friend,  I do  thee  no  wrong  : didst  thou  not 
agree  with  me  for  a penny  ? Take  up  that  which  is  thine,  and  go  thy  way  : it  is  my 
will  to  give  unto  this  last  even  as  unto  thee.  Is  it  not  lawful  for  me  to  do  what  I will 
with  mine  own  ? or  is  thine  eye  evil,  because  I am  good  ? So  the  last  shall  be  first  and 
the  first  last  [14  : 20  : 1-15]. 

A man  had  two  sons  ; and  he  came  to  By  their  answer  the  chief  priests  and  elders 
the  first  and  said  : Son,  go  work  to-day  in  condemned  themselves,  for  they  said  ; “ I go, 
the  vineyard.  And  he  answered  and  said  : 

I will  not ; but  afterwards  he  repented 
himself  and  went.  And  he  came  to  the 
second,  and  said  likewise.  And  he  an- 
swered and  said  : I go,  sir,  and  went  not. 

Whether  of  the  twain  did  the  will  of  his 
father?  They  say  the  first.  Jesus  saith 
unto  them  : Verily  I say  unto  you  that  the  publicans  and  the  harlots  go  into  the  king- 
dom of  God  before  you  [14:21  ; 28-31]. 

The  kingdom  of  God*  shall  be  taken 
away  from  you  and  shall  be  given  to  a 
nation  bringing  forth  the  fruits  thereof 
[14  : 21  : 43]. 

And  Jesus  answered  and  spake  again 
in  parables  unto  them,  saying  : the  king- 
dom of  heavenf  is  likened  unto  a certain 
king  which  made  a marriage  feast  for  his 
son,  and  sent  forth  his  servant  to  call 
them  that  were  bidden  to  the  marriage 
feast  : and  they  would  not  come.  Again 
he  sent  forth  other  servants,  saying  : Tell 
them  that  are  bidden : Behold,  I have 

made  ready  my  dinner  ; my  oxen  and  my 
fatlings  are  killed,  and  all  things  are  ready  : 

Come  to  the  marriage  feast.  But  they 
made  light  of  it,  and  went  their  ways,  one 
to  his  own  farm,  another  to  his  merchan- 
dise ; and  the  rest  laid  hold  on  his  ser- 
vants and  entreated  them  shamefully,  and 
killed  them.  But  the  king  was  wroth  ; and  he  sent  his  armies  and  destroyed  those 
murderers,  and  burned  their  city.  Then  saith  he  to  his  servants  : The  wedding  is 

ready,  but  they  that  were  bidden  were  not  worthy.  Go  ye  therefore  into  the  partings 
of  the  highways,  and  as  many  as  ye  shall  find  bid  to  the  marriage  feast.  And  those 
servants  went  out  into  the  highways  and  gathered  together  all  as  many  as  they  found 
both  bad  and  good  : And  the  wedding  was  filled  with  guests.  But  when  the  king 

came  in  to  behold  the  guests  he  saw  there  a man  who  had  not  on  a wedding  garment, 
and  he  said  unto  him  : Friend,  how  earnest  thou  in  thither  not  having  a wedding  gar- 
ment? And  he  was  speechless.  Then  the  king  said  to  the  servants  : Bind  him  hand 

and  foot  and  cast  him  out  into  the  outer  darkness  ; there  shall  be  the  weeping  and 
gnashing  of  teeth.  For  many  are  called  but  few  chosen  [14  : 22  : i— 14]. 


*The  Cosmic  sense  comes  especially  to  those 
people  who  have  the  highest  moral  nature. 


-j-  The  king  is  God,  the  marriage  feast  is  Cos- 
mic Consciousness,  those  who  are  bidden  are 
those  who  have  been  given  the  best  opportunities 
for  spiritual  advancement — plenty,  leisure,  etc. — 
but  instead  of  using  these  for  the  purpose  de- 
signed (spiritual  growth)  they  became  absorbed 
in  them  alone.  Then  God  sent  his  prophets  to 
persuade  them  that  they  were  making  a mistake, 
but  they  would  not  listen,  and  even  misused  the 
prophets.  So  when  the  well-off  and  the  educated 
and  the  religious  would  not  come  the  invitation 
was  extended  to  all.  But  rich  or  poor,  learned 
or  ignorant,  religious  or  outcast,  whoever  comes, 
must  have  on  a wedding  garment  — the  mind 
must  be  clothed  in  humility,  sincerity,  reverence, 
candor  and  fearlessness.  Could  a man  secure 
access  to  the  feast  without  these  it  is  easily  imag- 
inable that  he  would  be  torn  to  pieces. 


sir,  ana  wenr  not,  wnue  me  puoncans  ana  nar- 
lots  professed  nothing,  but,  as  shown  elsewhere 
in  the  gospel,  sometimes  had  excellent  hearts. 
They  may  be  easily  nearer  Cosmic  Consciousness 
than  the  self-righteous  upper  class.  Where,  in- 
deed, is  a case  of  a self-righteous  man  becoming 
illumined  ? 


90 


Cosmic  Consciousness 


* The  formal,  soulless  religion  of  the  scribes 
and  Pharisees  (and  the  same  is  true  of  much  of 
the  Christianity  of  to-day)  was  antagonistic  to  the 
growth  of  the  spirit  to  Cosmic  Consciousness. 
Neither  would  they  allow  (in  as  far  as  they  could 
prevent)  of  any  spiritual  life  and  growth  outside 
the  narrow  limits  laid  down  by  their  "law.” 


jThe  Cosmic  Sense  does  not  come  to  the  care- 
less but  to  the  earnest,  who  diligently  use  all 
means  of  spiritual  advancement.  The  virgins  all 
slumbered  ; none  of  them  knew  that  "the  bride- 
groom” was  coming,  but  some  had  taken  the 
necessary  means — the  others  had  not. 


But  woe  unto  you  scribes  and  Pharisees, 
hypocrites ! Because  ye  shut  the  king- 
dom of  heaven*  against  men  : For  ye  enter 
not  in  yourselves,  neither  suffer  ye  them 
that  are  entering  in  to  enter  [14  : 23  ; 13]. 

Then  shall  the  kingdom  of  heavenf  be 
likened  unto  ten  virgins,  which  took  their 
lamps  and  went  forth  to  meet  the  bride- 
groom. And  five  of  them  were  foolish 
and  five  were  wise.  For  the  foolish,  when 
they  took  their  lamps,  took  no  oil  with 
them  ; but  the  wise  took  oil  in  their  ves- 
sels with  their  lamps.  Now,  while  the 
bridegroom  tarried,  they  all  slumbered  and 

slept.  But  at  midnight  there  is  a cry  : Behold  the  bridegroom  ! Come  ye  forth  to 

meet  him.  Then  all  those  virgins  arose  and  trimmed  their  lamps.  And  the  foolish 
said  unto  the  wise  : Give  us  of  your  oil  ; for  our  lamps  are  going  out.  But  the  wise 
answered,  saying  : Peradventure  there  will  not  be  enough  for  us  and  you  ; Go  ye  rather 
to  them  that  sell  and  buy  for  yourselves.  And  while  they  went  away  to  buy  the  bride- 
groom came  ; and  they  that  were  ready  went  in  with  him  to  the  marriage  feast : And 
the  door  was  shut.  Afterwards  came  also  the  other  virgins,  saying  : Lord,  lord,  open 
to  us.  But  he  answered  and  said  ; Verily  I say  unto  you,  I know  you  not.  Watch, 
therefore,  ye  know  not  the  day  nor  the  hour  [14  : 25  : l— 12]. 

For  it  [the  kingdom  of  God*]  is  as 


when  a man,  going  into  another  country, 
called  his  own  servants,  and  delivered  unto 
them  his  goods.  And  unto  one  he  gave 
five  talents,  to  another  two,  to  another 
one ; to  each  according  to  his  several 
ability ; and  he  went  on  his  journey. 
Straightway  he  that  received  the  five 
talents  went  and  traded  with  them,  and 
made  other  five  talents.  In  like  manner 
he  also  that  received  the  two  gained  other 
two.  But  he  that  received  the  one  went 
away  and  digged  in  the  earth,  and  hid  his 
lord’s  money.  Now  after  a long  time  the 
lord  of  those  servants  cometh,  and  maketh 
a reckoning  with  them.  And  he  that  re- 
ceived the  five  talents  came  and  brought 


* Man  is  endowed  with  self  consciousness,  and 
must  make  the  most  possible  of  it  before  he  can 
rise  above  it.  Or  in  other  words,  and  to  convert 
the  proposition  into  a truism,  man  must  reach  the 
top  of  the  mental  stratum  called  self  conscious- 
ness before  he  can  pass  into  the  superimposed 
stratum  called  Cosmic  Consciousness.  Jesus,  in 
the  parable,  says  : God  has  given  to  each  man 
the  self  conscious  faculties  in  varying  measure, 
whether  he  (any  given  individual)  shall  pass  be- 
yond self  consciousness  into  the  kingdom  of 
heaven  (Cosmic  Consciousness)  depends  not  so 
much  upon  the  measure  of  these  faculties  as  upon 
the  use  made  of  them.  That  there  is  much  truth 
in  this  proposition  is  certain.  If,  on  the  other 
hand,  the  cultivation  of  these  faculties  is  ne- 
glected the  man  remains  hopelessly  on  the  self 
conscious  plane  ; there  has  been,  is  and  always 
will  be  weeping  and  gnashing  of  teeth. 


other  five  talents,  saying  : Lord,  thou  de- 

liveredst  unto  me  five  talents  : lo,  I have  gained  other  five  talents.  His  lord  said  unto 
him  : Well  done,  good  and  faithful  servant : thou  hast  been  faithful  over  a few  things, 
I will  set  thee  over  many  things  : enter  thou  into  the  joy  of  thy  lord.  And  he  also 
that  received  the  two  talents  came  and  said  ; Lord,  thou  deliveredst  unto  me  two 
talents  ; lo,  I have  gained  other  two  talents.  His  lord  said  unto  him  : Well  done,  good 
and  faithful  servant : thou  hast  been  faithful  over  a few  things,  I will  set  thee  over  many 
things  : enter  thou  into  the  joy  of  thy  lord.  And  he  also  that  had  received  the  one 
talent  came  and  said  : Lord,  I knew  thee  that  thou  art  a hard  man,  reaping  where  thou 


Jesus  the  Christ 


91 


didst  not  sow,  and  gathering  were  thou  didst  not  scatter : And  I was  afraid,  and  went 
away  and  hid  thy  talent  in  the  earth  ; lo,  thou  hast  thine  own.  But  his  lord  answered 
and  said  unto  him  : Thou  wicked  and  slothful  servant,  thou  knewest  that  I reap  where 
I sowed  not,  and  gather  where  I did  not  scatter ; thou  oughtest  therefore  to  have  put 
my  money  to  the  bankers,  and  at  my  coming  I should  have  received  mine  own  with 
interest.  Take  ye  away  therefore  the  talent  from  him,  and  give  it  unto  him  that  hath 
the  ten  talents.  For  unto  every  one  that  hath  shall  be  given,  and  he  shall  have  abund- 
ance : but  from  him  that  hath  not,  even  that  which  he  hath  shall  be  taken  away.  And 
cast  ye  out  the  unprofitable  servant  into  the  outer  darkness  : there  shall  be  weeping 
and  gnashing  of  teeth  [14;  25  : 14-30]. 


And  he  said  ; So  is  the  kingdom  of  God* 
as  if  a man  should  cast  seed  upon  the  earth, 
and  should  sleep  and  rise  night  and  day, 
and  the  seed  should  spring  up  and  grow 
he  knoweth  not  how  [15:  4 : 26—7] . 

And  he  said  unto  them  : Verily  I say 
unto  you  there  be  some  here  of  them  that 
stand  by  which  shall  in  no  wise  taste  of 
death  until  they  see  the  kingdom  of  God  f 
come  with  power  [15:  9 : i ] . 

And  if  thine  eye  cause  thee  to  stumble, 
cast  it  out ; It  is  good  for  thee  to  enter  into 
the  kingdom  of  GodJ  with  one  eye,  rather 
than  having  two  eyes  to  be  cast  into  hell ; 
where  their  worm  dieth  not,  and  the  fire  is 
not  quenched.  For  every  one  shall  be 
salted  with  fire  [15:  9 : 47] . 

The  law  and  the  prophets  were  until 
John  : from  that  time  the  gospel  of  the 
kingdom  of  God§  is  preached  and  every 
man  entereth  violently  into  it  [16;  16:  16]. 

And  being  asked  by  the  Pharisees  when 
the  kingdom  of  God  ||  cometh  he  answered 
them  and  said  : The  kingdom  of  God  com- 
eth not  with  observation  ; neither  shall  they 
say,  Lo,  here!  or  there,  for  lo,  the  kingdom 
of  God  is  within  you  [16:  17:  20-1]. 

He  said  unto  them.  Verily  I say  unto 
you  : There  is  no  man  that  hath  left  house, 
or  wife  or  brethren,  or  parents,  or  children, 
for  the  kingdom  of  God’sT[  sake,  who  shall 
not  receive  manifold  more  in  this  time,  and 
in  the  world  to  come  eternal  life  [16  : 18  ; 
29-30]. 

Jesus  answered  and  said  unto  him  : Ver- 
ily, verily  I say  unto  thee,  except  a man  be 
born  anew  he  cannot  see  the  Kingdom  of 
God.**  Nicodemus  saith  unto  Him  : How 
can  a man  be  born  when  he  is  old  ? Can 


*The  seed  (a  life  of  aspiration)  must  be  sown. 
We  do  not  know  what  is  to  grow  from  it — days 
and  nights  pass  and  at  some  instant — in  bed, 
walking,  driving,  “the  guest  that  has  waited 
long”  appears.  See  above  same  parable  from 
Matthew. 

f There  be  some  here  present  who  shall  enter 
into  Cosmic  Consciousness,  To  a man  with  Cos- 
mic Consciousness  it  seems  so  simple  and  certain 
that  others  will  enter  it.  “ I bestow  upon  any 
man  or  woman  (says  Whitman)  the  entrance  to 
all  the  gifts  of  the  universe  ” [193  : 216]. 

J Allow  nothing  to  stand  in  the  way  of  spiritual 
advancement.  Anything  is  better  than  to  remain 
in  the  merely  self  conscious  state,  which  is  full  of 
miseries. 


§ Tries  to  enter  violently  or  awkwardly  into  it. 
Tries  to  get  in  while  still  only  self  conscious.  How 
true  is  this  to-day  ! 


II  It  is  not  outside  but  inside.  It  is  a part  (a 
faculty)  of  the  mind  itself. 


][Men  with  Cosmic  Consciousness  have  gener- 
ally been  of  this  opinion,  have  often  parted  from 
their  relations,  and  have  either  not  married  or 
have  broken  the  tie — cf.  Buddha,  Jesus,  Paul, 
Balzac  (until  the  very  end  of  his  life),  Whitman, 
Carpenter. 


**This  passage  does  not  seem  to  need  com- 
ment. It  is,  as  it  stands,  as  clear  as  words  can 
be.  The  oncoming  of  the  Cosmic  Sense  is  a new 
birth  into  a new  life. 

he  enter  a second  time  into  his  mother’s 


92 


Cosmic  Consciousness 


womb  and  be  born  ? Jesus  answered  : Verily,  verily  I say  unto  thee,  except  a man  be 
born  of  water  and  the  spirit,  he  cannot  enter  into  the  kingdom  of  God  [17  : 3 : 3-5]- 

Looked  at  from  the  present  point  of  view,  the  objects  of  the  teachings  of 
Jesus,  as  of  Guatama,  were  two  : {a)  To  tell  men  what  he  had  learned  upon 
entering  into  Cosmic  Consciousness,  which  things  he  saw  it  was  of  the  very 
greatest  importance  that  they  should  know  ; and  to  lead  men  up  into  or 
at  least  towards  Cosmic  Consciouness,  or,  in  his  words,  into  the  kingdom 
of  God. 

SUMMARY 

We  have  in  this  case  : 

a.  Some  evidence  of  the  characteristic  suddenness  that  belongs  to  the 
oncoming  of  the  new  sense. 

No  definite  record  of.  subjective  light,  though  it  is  impossible  to  say 
what  the  words  “ Heaven  rent  asunder,”  “ Spirit  as  a dove  descending,” 
and  “ A voice  out  of  the  heavens  ” really  mean.  As  the  experience  was 
subjective,  Jesus  must  have  told  some  one  of  it,  and  perhaps  it  passed 
through  several  minds  before  the  words  we  have  were  written  down,  no  one 
(not  even  Jesus)  having  any  idea  as  to  the  meaning  of  the  experience. 

c.  Presumably  we  have  intellectual  illumination. 

d.  Moral  elevation  well  marked,  though  unfortunately  we  know  nothing 
for  certain  of  the  personality  of  Jesus  before  the  time  of  his  illumination, 
when,  as  above  stated,  he  was  about  thirty-three  or  thirty-five  years  of  age. 

e.  We  have  the  sense  of  immortality  and  the  extinction  of  the  sense  of 
sin  and  of  the  fear  of  death. 

f.  Finally,  the  characteristic  change  of  appearance  which  accompanies 
the  presence  of  the  Cosmic  Sense  and  spoken  of  by  the  synoptics  as  Jesus’ 
“ transfiguration.” 


Chapter  3. 

Paul. 

That  the  great  apostle  had  the  Cosmic  Sense  seems  as  clear  and  certain 
as  that  Caesar  was  a great  general. 

He  was,  in  fact,  “ great  ” and  an  “ apostle  ” because  he  had  it,  and  for 
no  other  reason  whatever. 


I. 

In  his  case  meet  all  the  elements  both  of  probability  and  proof.  As  shown 
by  his  enthusiasm  for  the  religion  in  which  he  was  brought  up,  he  had  the 
earnest  temperament  which  seems  always  to  form  the  matrix  in  which  the 
new  life  is  brought  forward  to  its  birth.  He  was  at  the  time  of  his  (sup- 
posed) illumination  probably  about  the  age  at  which  the  Cosmic  Sense  usualy 
shows  itself.  Sutherland  (171  : 137)  has  the  following  bearing  on  this  point : 
He  says  that  Paul  : 

Could  not  have  been  very  much  younger  than  Jesus.  He  was  of  an  ardent  and  im- 
petuous nature,  and  not  long  after  the  crucifixion  (perhaps  within  two  years)  began  to 
be  conspicuous  as  a persecutor  of  the  little  companies  of  believers  in  Christ  that  were 
gathered  not  only  in  Jerusalem  but  in  many  other  places.  The  same  zeal  which  made 
him  afterward  such  an  efficient  missionary  of  Christianity  now  caused  him  to  carry  his 
persecutions  of  the  hated  sect  of  the  “ Nazarenes  ” beyond  Jerusalem  to  the  cities  and 
villages  of  Judea,  and  finally  even  beyond  the  bounds  of  Palestine.  It  w'as  while  he 
was  on  his  way  to  the  city  of  Damascus,  a little  way  outside  of  Palestine  on  the  north- 
east, bent  on  extirpating  the  new  heresy  there,  that  the  remarkable  event  occurred 
which  changed  his  whole  life. 

If,  now,  Paul  was,  say,  four  or  five  years  younger  than  Jesus,  his  illumi- 
nation took  place  at  the  same  age  as  that  of  his  great  predecessor. 

One  word  more  on  this  last  point.  It  is  a little  singular  that  neither  the 
apostle  himself  nor  his  historian,  Luke,  who  was  deeply  interested  in  all  that 
related  to  his  personality,  have  let  fall  a single  expression  from  which  the  date 
of  Paul’s  birth  can  be  positively  and  definitely  deduced.  Speaking  of  his  life 
before  his  illumination,  however,  Paul  says  [18  : 22  : 4]:  “I  persecuted  this 
way  unto  the  death,  binding  and  delivering  into  prison  both  men  and  women.” 
A very  young  man,  unless  born  into  some  place  of  authority,  could  hardly 
have  occupied  the  position  thus  described.  The  leaders  of  the  chief  party  of 
the  Jews  would  scarcely  employ  a very  young  man  as  Paul  was  employed. 
Paul’s  “conversion”  possibly  took  place  in  the  year  33  [144  : 45-6].  Sup- 
posing he  was  born  shortly  before  the  year  i,  then  when  Philippians  was 


94 


Cosmic  Consciousness 


written — that  is,  A.  D.  6i  [144  : 357-8] — he  would  be  between  sixty  and  sixty- 
five  years  of  age,  which  would  agree  very  well  with  certain  expressions  in  that 
epistle  which  would  hardly  have  been  uttered  by  a much  younger  man.  For 
instance  ; “I  am  in  a strait  betwixt  the  two,  having  the  desire  to  depart  and 
be  with  Christ;  for  it  is  very  far  better:  yet  to  abide  in  the  flesh  is  more  need- 
ful for  your  sake”  [24  : i : 23-4].  When  writing  these  words  it  does  not 
appear  that  he  was  sick,  neither  was  he  in  any  danger  from  the  result  of  his 
trial,  which  was  then  going  on  [144  : 357-8].  The  near  prospect  of  death 
must  have  been  due  to  his  age  at  the  time.  But  if  he  was,  say,  sixty-five  in 
A.  D.  61,  then  he  would  be  thirty-seven  at  the  time  of  his  illumination.  He 
might  not  have  been  as  old  as  that,  but  could  hardly  have  been  much 
younger. 

The  chronology  of  the  early  church  is  very  obscure.  Renan  [142  : 163] 
gives  the  date  of  Paul’s  birth  10  or  12  A.  D.,  that  of  the  stoning  of  Stephen 
37,  that  of  Paul’s  “conversion”  38.  Paul,  then,  would  have  been  between 
twenty-six  and  twenty-eight  on  the  occurence  of  that  event;  also  he  would 
have  been  no  more  than  forty-nine  to  fifty-one  when  the  above  passage  in 
Philippians  was  written.  But  this,  for  reasons  given,  seems  exceedingly  un- 
likely. Weighing  all  probabilities  (for  we  have  nothing  else)  it  seems  likely 
that  Paul  was  about  four  years  younger  than  Jesus  and  that  his  illumination 
took  place  about  the  same  length  of  time  after  that  of  his  great  predecessor. 

II. 

We  have  three  separate  accounts  of  the  oncoming  of  his  new  life,  two  of 
them  ostensibly  and  probably  in  his  own  words,  and  each  of  the  three  con- 
taining the  essential  elements  of  the  fact  of  illumination  as  positively  known 
in  other  cases.  Again  we  have  elsewhere  [21  : 12  : 1-7]  a description,  cer- 
tainly given  by  himself,  of  certain  subjective  experiences  which  would  alone 
be  strong,  if  not  convincing,  evidence  of  the  fact  of  illumination  ; for  it  is 
safe  to  say  that  the  words  there  set  down  could  hardly  have  been  written  un- 
less the  writer  of  them  had  actually  experienced  the  passage  from  self  to 
Cosmic  Consciousness.  Then  over  and  above  all  these  evidences  there  ex- 
ists a body  of  writings  by  this  man  which  over  and  over  again  demonstrates 
the  existence  in  the  writer  of  the  faculty  in  question.  His  conduct  immedi- 
ately following  illumination  is  also  characteristic.  Taking  the  usual  course, 
he  retires  for  some  time  into  more  or  less  complete  solitude ; whether  to  the 
Hauran,  as  Renan  supposes,  or  to  the  Sinaitic  peninsula,  as  Holsten  thinks, 
does  not  matter  [84  : 417].  As  regards  his  illumination  itself — his  “con- 


Paul 


95 

version,”  the  oncoming  of  Cosmic  Consciousness  in  his  case — we  are  told 
[i8  : 9 : 3-9]  that: 

As  he  journeyed  it  came  to  pass  that  he  drew  nigh  unto  Damascus  : and  suddenly 
there  shone  round  about  him  a light  out  of  heaven  : and  he  fell  upon  the  earth  and 
heard  a voice  saying  unto  him,  §>aul,  tol)P  pcrsccuteet  t()ntt  toe  ? And  he  said, 

Who  art  thou,  Lord?  And  he  said,  am  tol)nm  tI)oa  persectttest : but  rise  anU 

enter  into  tlje  citp,  anlf  it  c^all  be  tolb  tl)ee  tol)at  tI)0U  mu£St  HD.  And  the  men  that  jour- 
neyed with  him  stood  speechless,  hearing  the  voice,  but  beholding  no  man.  And  Saul 
arose  from  the  earth  ; and  when  his  eyes  were  opened,  he  saw  nothing  ; and  they  led 
him  by  the  hand  into  Damascus.  And  he  was  three  days  without  sight,  and  did  neither 
eat  nor  drink. 

The  second  account  runs  as  follows  [18  : 22  : 6-1 1]  : 

And  it  came  to  pass,  that  as  I made  my  journey,  and  drew  nigh  unto  Damascus, 
about  noon,  suddenly  there  shown  from  heaven  a great  light  round  about  me.  And  I 
fell  unto  the  ground,  and  heard  a voice  saying  unto  me,  tol)P  prrsrctitest 

tljou  me?  And  I answered.  Who  art  thou.  Lord  ? And  he  said  unto  me,  am  ^IcEitis 
of  jf5a|arrtl),  toI)om  tI)ott  pcrortutcot:  And  they  that  were  with  me  beheld  indeed  the 

light,  but  they  heard  not  the  voice  of  him  that  spake  to  me.  And  I said.  What  shall  I 
do.  Lord  ? And  the  Lord  said  unto  me,  Slrioc,  anb  go  into  IDamafiCUfi!.  Slnif  tl)erc  it 
£il)all  be  tolb  tljee  of  all  things  tobitf)  arc  appotnteb  for  t|)ee  to  bo.  And  when  I could  not 
see  for  the  glory  of  that  light,  being  led  by  the  hand  of  them  that  were  with  me,  I 
came  into  Damascus. 

And  the  third  account  [18  : 26  : 12-18]  is  as  follows : 

As  I journeyed  to  Damascus  with  the  authority  and  commission  of  the  chief  priests, 
at  midday,  O king,  I saw  on  the  way  a light  from  heaven,  above  the  brightness  of  the 
sun,  shining  round  about  me  and  them  that  journeyed  with  me.  And  when  we  were  all 
fallen  to  the  earth  I heard  a voice  saying  unto  me  in  the  Hebrew  language,  ^atil, 
^aul,  tol)p  pcrciccutCEit  t^ou  me  7 2ft  l)atb  for  tl)ee  to  kick  against  tl)e  goab.  And  I said. 
Who  art  thou.  Lord  ! And  the  Lord  said,  3f  2fcsas  tobom  tl)0tt  persecutest.  •33nt  arise 
anb  stanb  upon  t^p  feet;  for  to  this  enb  l)aPe  2f  appeareb  unto  tl)ce,  to  appoint  tbec  a minister  anb  a 
toitness  botl^  of  tl&e  tl)ings  toljerein  tl)oii  l)ast  seen  me,  anb  of  tljings  tol)erein  3T  toill  appear  unto 
tljee ; beliPering  tl)ee  from  tl)e  people  anb  from  tbe  (Sentilcs,  unto  toljom  3f  6fnb  tijee,  to  open  tl)cir 
epcs,  tl&at  tl)ep  map  turn  from  barkness  to  ligl)t,  anb  from  tl)c  potoer  of  ^atan  unto  (Sob. 

These  three  narratives,  which  agree  well  enough  one  with  another,  their 
slight  discrepancies  being  of  little  or  no  consequence,  give  the  usual  sensu- 
ous phenomena  that  nearly  always  accompany  the  oncoming  of  the  new 
sense. 


Next  comes  a recital  of  even,  if  possible,  still  greater  importance  [21  : 12  : 
1-7].  It  conveys,  in  few  words,  an  account  of  Paul’s  moral  elevation  and 
intellectual  illumination  during  and  following  his  “ conversion.”  He  says  : 


96 


Cosmic  Consciousness 


*“  Christ”  is  Paul’s  name  for  Cosmic 
sciousness. 


Con- 


I must  needs  glory,  though  it  is  not  ex- 
pedient ; but  I will  come  to  visions  and  rev- 
elations of  the  Lord.  I know  a man  in 

Christ*  Fourteen  years  ago  (whether  in  the  body  I know  not  or  whether  out  of  the 
body  I know  not ; God  knoweth)  such  a one  caught  up  even  to  the  third  heaven.  And 
I know  such  a man  (whether  in  the  body  or  apart  from  the  body  I know  not ; God 
moweth)  how  that  he  was  caught  up  into 


f Unspeakable  words,  so  Whitman  : “ When  I 
undertake  to  tell  the  best  I find  I cannot,  my 
tongue  is  ineffectual  on  its  pivots  ; my  breath  will 
not’  be  obedient  to  its  organs  ; I become  a dumb 
man”  [193  : 179]. 


paradise  and  heard  7inspeakable  words'\, 
which  it  is  not  lawful  for  a man  to  utter. 

On  behalf  of  such  a one  will  I glory  ; but 
on  mine  own  behalf  I will  not  glory,  save 
in  my  weaknesses.  For  if  I should  desire  to 
glory  I shall  not  be  foolish  ; for  I shall  speak  the  truth  ; but  I forbear,  lest  any  man 
should  account  of  me  above  that  which  he  seeth  me  to  be,  or  heareth  from  me.  And  by 
reason  of  the  exceeding  greatness  of  the  revelations — wherefore  that  I should  not  be  ex- 
alted overmuch  there  was  given  to  me  a thorn  in  the  flesh,  a messenger  of  Satan  to 
buffet  me. 


III. 

To  complete  the  case  it  only  remains  to  transcribe  certain  utterances  of 
Paul’s  from  the  point  of  view  of  the  Cosmic  Sense  ; which  utterences,  did  they 
stand  alone,  would  prove  that  the  man  from  whom  they  proceeded  possessed 
it,  since  without  it  they  could  not  have  been  made. 

For  this  we  say  unto  you  by  the  word  The  usual  assurances  of  immortality  that  belong 
of  the  Lord,  that  we  that  are  alive,  that  are  to  Cosmic  Consciousness, 
left  unto  the  coming  of  the  Lord,  shall  in 

no  wise  precede  them  that  are  fallen  asleep.  For  the  Lord  himself  shall  descend  from 
heaven,  with  a shout,  with  the  voice  of  the  archangel,  and  with  the  trump  of  God  ; and 
the  dead  in  Christ  shall  rise  first : Then  we  that  are  alive,  that  are  left,  shall  together 
with  them  be  caught  up  in  the  clouds,  to  meet  the  Lord  in  the  air  ; and  so  shall  we  ever 
be  with  the  Lord.  Wherefore  comfort  one  another  with  these  words  [26  : 4 : 15-18]. 

For  I make  known  to  you,  brethren,  as 
touching  the  gospel  which  was  preached 
by  me,  that  it  is  not  after  man.  For  neither 
did  I receive  it  from  man,  nor  was  I taught 
it,  but  it  came  to  me  through  revelation  of 
Jesus  Christ  [22  : i : 11-12]. 

But  when  it  was  the  good  pleasure  of 
God,  who  separated  me,  even  from  my 
mother’s  womb,  and  called  me  through 
His  grace  to  reveal  His  Son  in  me,  that  I 
might  preach  him  among  the  gentiles  ; immediately  I conferred  not  with  flesh  and 
blood  ; neither  went  I up  to  Jerusalem  to  them  which  were  apostles  before  me  ; but  I 
went  away  into  Arabia;  and  again  I returned  unto  Damascus  [22  : l : 15—17]. 

Christ  redeemed  us  from  the  curse  of  the 

law  [22  ; 3 : 13]-  But  before  faith  came,  Christ  is  the  Cosmic  Sense  conceived  as  a 
we  were  kept  inward  under  the  law,  shut  distinct  entity  or  individuality.  That  does  redeem 


As  regards  his  “Gospel,”  Paul  was  instructed 
by  the  Cosmic  Sense  only. 


He  knew,  however  enough  about  Jesus  and  his 
teachings  to  be  able  to  recognize  (when  it  came  to 
him)  that  the  teachings  of  the  Cosmic  Sense  were 
practically  identical  with  the  teachings  of  Jesus. 


Paul 


97 


up  unto  the  faith  which  should  afterwards 
be  revealed.  So  that  the  law  has  been  our 
tutor  to  bring  us  unto  Christ  that  we  might 
be  justified  by  faith  ; but  now  that  faith  is 
come  we  are  no  longer  under  a tutor.  For 
ye  are  all  sons  of  God  through  faith  in 
Christ  Jesus.  For  as  many  of  you  as  were 
baptised  into  Christ  did  put  on  Christ 
[22  : 3 : 23-27]. 

With  freedom  did  Christ  set  us  free 
[22  : 5 : i]. 


any  to  whom  it  comes  from  the“  curse  of  the  law  ” 
— i.e.,  from  the  shame  and  fear  and  hate  that  be- 
long to  the  self  conscious  life.  Paul  seems  to 
suppose  a baptism  into  Cosmic  Consciousness 
(Christ).  Doubtless  there  is  such  a baptism  ; but 
where  is  the  priesthood  which  is  able  to  admin- 
ister it  ? 


The  “freedom”  of  the  Cosmic  Sense  is  su- 
preme. It  absolves  a man  from  his  former  self 
and  makes  future  slavery  impossible. 


For  ye,  brethren  were  called  for  free- 
dom [22  ; 5 : 13] . 


The  fruit  of  the  spirit  is  love,  joy,  peace, 
long  suffering,  kindness,  goodness,  faith- 
fulness, meekness,  temperance  : against 

such  as  these  there  is  no  law.  And  they 
that  are  of  Christ  Jesus  have  crucified  the 
flesh  with  the  passions  and  the  lusts  there- 
of [22 : 5 : 22-24]  ■ 

Neither  is  circumcision  anything,  nor 
uncircumcision,  but  a new  creature  [22  : 
6:  15]. 

We  speak  wisdom  among  the  perfect : 
yet  a wisdom  not  of  this  world,  nor  of  the 
rulers  of  this  world,  which  are  coming  to 
nought ; but  we  speak  God’s  wisdom  in  a 


Paul  loves  and  values  freedom  as  keenly  as 
does  the  modern  American  Walt  Whitman.  They 
both  knew  (what,  alas  ! so  few  have  known)  what 
true  freedom  is. 


For  “The  Spirit”  and  “Christ  Jesus”  read 
Cosmic  Consciousness.  Cf.  M.  C.  L.  infra.  “The 
holy  breath  kills  lust,  etc.,”  and  Bhagavadgita  : 
“ Even  the  taste  for  objects  of  sense  departs  from 
him  who  has  seen  the  supreme.” 


Called  by 
[5  ; 100]. 


Balzac:  “The  second  existence' 


He  speaks  from  the  standpoint  of  the  Cosmic 
Sense,  which  was  to  come  when  the  time  was  ripe 
and  has  come  now  to  him. 

mystery,  even  the  wisdom  that  hath  been 
hidden,  which  God  forordained  before  the  worlds  unto  our  glory  : which  none  of  the 
rulers  of  this  world  knoweth  [20  : 2 : 6—8] . 


Paul  is  informed,  not  by  the  human  (the  self 
conscious)  mind,  but  by  the  spirit  of  God  (Cosmic 
Consciousness),  and  no  man  merely  self  conscious 
can  judge  him  any  more  than  an  animal  (having 
simple  consciousness  merely)  can  judge  a (self 
conscious)  man. 


The  spirit  searcheth  all  things,  yea,  the 
deep  things  of  God.  For  who  among  men 
knoweth  the  things  of  a man,  save  the  spirit 
of  the  man  which  is  in  him  ? Even  so  the 
things  of  God  none  knoweth,  save  the  spirit 
of  God.  But  we  received,  not  the  spirit  of 

the  world,  but  the  spirit  which  is  of  God  ; that  we  might  know  the  things  that  are  freely 
given  to  us  by  God.  Which  things  also  we  speak,  not  in  words  which  man’s  wisdom 
teacheth,  but  which  the  spirit  teacheth  ; comparing  spiritual  things  with  spiritual.  Now 
the  natural  man  receiveth  not  the  things  of  the  spirit  of  God  ; For  they  are  foolishness 
unto  him  ; and  he  cannot  know  them,  because  they  are  spiritually  judged.  But  he  that 
is  spiritual  judgeth  all  things,  and  he  himself  is  judged  of  no  man.  For  who  hath  known 
the  mind  of  the  Lord,  that  he  should  in- 
struct him?  But  we  have  the  mind  of  *The  merely  self  conscious  man  cannot  be 

r'U  ij  ^ made  to  understand  the  things  seen  by  the  Cosmic 

Christ.^  And  I,  brethren,  could  not  speak  „ t-u  -i,-  -r  * j r r i. 

’ . . ’ V Sense.  These  things,  if  presented,  appear  foolish 

unto  you  as  unto  spiritual,  but  as  unto  car-  hini.  But  he  that  has  the  Cosmic  Sense  (being, 

nal,  as  unto  babes  in  Christ.  I fed  you  of  course,  also  self  conscious)  is  able  to  judge  “all 


98 


Cosmic  Consciousness 


with  milk,  not  with  meat ; for  ye  were  not 
yet  able  to  bear  it ; nay,  not  even  now  are 
ye  able  ; for  ye  are  yet  carnal  [20  : 2:  10- 
16  and  3 : 1-3]. 

If  any  man  thinketh  that  he  is  wise 
among  you  in  this  world,  let  him  become 
a fool,  that  he  may  become  wise.  For  the 
wisdom  of  this  world  is  foolishness  with 
God  [20  : 3 : 18-19]. 

If  we  sowed  unto  you  spiritual  things,  is 
it  a great  matter  if  we  shall  reap  your  car- 
nal things  [20:  9:  ii]  ? 


things” — i.e. , the  things  of  both  regions.  Paul 
could  not  therefore  speak  to  the  Corinthians  as  he 
would  have  liked  to  have  done,  they  not  having 
Cosmic  Consciousness, 

Paul  says  the  wisdom  of  self  consciousness  is 
not  wisdom  to  those  who  have  the  Cosmic  Sense, 
and  the  wisnom  of  the  latter  is  foolishness  to  the 
merely  self  conscious. 


Compare  Whitman’s  poem,  “To  Rich  Givers” 
[193;  216]:  “ What  you  give  me  I cheerfully  ac- 
cept, a little  sustenance,  a hut  and  garden,  a little 
money  as  1 rendezvous  with  my  poems,  a travel- 
er’s lodging  and  a breakfast  as  I journey  through 
the  states.  Why  should  I be  ashamed  to  own  such  gifts  ? Why  to  advertise  for  them  ? For  I myself 
am  not  one  who  bestows  nothing  upon  man  and  woman,  for  I bestow  upon  any  man  or  woman  the 
entrance  to  all  the  gifts  of  the  universe. 

This  seems  to  be  the  experience  of  all  persons 
who  have  had  the  Cosmic  Sense  either  in  greater 
or  less  degree.  So  Blake  says  : “ I have  written 
this  poem  (‘Jerusalem’)  without  premeditation 
and  even  against  my  will."  So  also  Behmen 
“became  impressed  with  the  necessity  of  writing 
down  what  he  saw,”  though  writing  was  far  from 
easy  with  him. 


For  if  I preach  the  gospel,  I have  noth- 
ing to  glory  of ; for  necessity  is  laid  upon 
me  [20  : 9 : 16] . 


A splendid  exposition  of  the  morality  that  be- 
longs to  the  Cosmic  Sense.  The  same  spirit  may 
be  traced  in  every  case — but  see  especially  [193  : 
273]  : “ Give  me  the  pay  I have  served  for,  give 
me  to  sing  the  song  of  the  great  idea,  take  all  the 
rest,  I have  loved  the  earth,  sun,  animals,  1 have 
despised  riches,  1 have  given  alms  to  every  one 
that  asked,  stood  up  for  the  stupid  and  crazy,  de- 
voted my  income  and  labor  to  others.” 

Love  suffereth  long,  and  is  kind ; love  en- 


If  I speak  with  the  tongues  of  men  and 
of  angels,  but  have  not  love,  I am  become 
sounding  brass,  or  a clanging  cymbal. 

And  if  I have  the  gift  of  prophecy,  and 
know  all  mysteries  and  all  knowledge  ; and 
if  I have  all  faith,  so  as  to  remove  moun- 
tains, but  have  not  love,  I am  nothing. 

And  if  I bestow  all  my  goods  to  feed  the 
poor,  and  if  I give  my  body  to  be  burned, 
but  have  not  love,  it  profiteth  me  nothing, 
vieth  not ; love  vaunteth  not  itself,  is  not  puffed  up,  does  not  behave  itself  unseemly, 
seeketh  not  its  own,  is  not  provoked,  taketh  not  account  of  evil ; rejoiceth  not  in  un- 
righteousness, but  rejoiceth  with  the  truth  ; beareth  all  things,  believeth  all  things, 
hopeth  all  things,  endureth  all  things.  Love  never  faileth  ; but  whether  there  be  proph- 
ecies, they  shall  be  done  away ; whether  there  be  tongues,  they  shall  cease  ; whether 
there  be  knowledge,  it  shall  be  done  away.  For  we  know  in  part  and  we  prophesy  in 
part ; but  when  that  which  is  perfect  is  come,  that  which  is  in  part  shall  be  done  away. 
When  I was  a child,  I spake  as  a child,  I felt  as  a child,  I thought  as  a child  ; now  that 
I am  become  a man,  I have  put  away  childish  things.  For  now  we  see  in  a mirror, 
darkly  ; but  then  face  to  face  ; now  I know  in  part ; but  then  shall  I know  even  as  also 
I have  been  known.  But  now  abideth  faith,  hope,  love,  these  three  ; and  the  greatest 
of  these  is  love  [20:  13:  1-13]. 


For  as  in  Adam  all  die,  so  also  in  Christ 
shall  all  be  made  alive.  But  each  in  his 
own  order,  Christ  the  first  fruits  ; then  they 
that  are  Christ’s,  at  his  coming.  Then 
cometh  the  end  when  he  shall  deliver  up 


A comparison  betw'cen  the  self  conscious  and 
the  Cosmic  Conscious  states.  Self  Consciousness, 
he  says,  the  Adamic  state  is  a condition  of  death. 
With  “ Christ  ” begins  true  life,  which  shall  spread 
and  become  universal ; that  is  the  end  of  the  old 
order.  After  that  there  shall  be  no  more  “rule,” 


Paul 


99 


the  kingdom  to  God,  even  the  Father ; 
when  he  shall  have  abolished  all  rule  and 
all  authority  and  power  [20  : 15  : 22-25]. 

Behold,  I tell  you  a mystery  : We  shall 
not  all  sleep,  but  we  shall  all  be  changed, 
in  a moment,  in  the  twinkling  of  an  eye,  at 
the  last  trump.  For  the  trumpet  shall 
sound,  and  the  dead  shall  be  raised  incor- 
ruptible, and  we  shall  be  changed.  For 
this  corruptible  must  put  on  incorruption, 
and  this  mortal  must  put  on  immortality, 
but  when  this  corruptible  shall  have  put  on 
incorruption  and  this  mortal  shall  have  put 
on  immortality,  then  shall  come  to  pass  the 
saying  that  is  written.  Death  is  swallowed 
up  in  victory  [20  : 15  : 51-55]- 

But  though  our  outward  man  is  decay- 
ing,  yet  our  inward  man  is  renewed  day  by 
day.  For  our  light  affliction,  which  is  for 
the  moment,  worketh  for  us  more  and  more  exceedingly  an  eternal  weight  of  glory ; 
while  we  look  not  at  the  things  which  are  seen,  but  at  the  things  which  are  not  seen  : 
for  the  things  which  are  seen  are  temporal : but  the  things  which  are  not  seen  are  eter- 
nal. For  we  know  that  if  the  earthly  house  of  our  tabernacle  be  dissolved  we  have  a 
building  from  God,  a house  not  made  with  hands,  eternal,  in  the  heavens.  For  verily 
in  this  we  groan,  longing  to  be  clothed  upon  with  our  habitation  which  is  from  heaven  ; 
if  so  be  that  being  clothed  we  shall  not  be  found  naked.  For  indeed  we  that  are  in 
this  tabernacle  do  groan,  being  burdened ; not  for  that  we  would  be  unclothed,  but  that 
we  would  be  clothed  upon,  that  what  is  mortal  may  be  swallowed  up  of  life  [21  ; 4 : 
16-18  and  5:1:5]. 

No  expression  could  be  more  clear  cut,  more 
perfect.  The  man  who  enters  Cosmic  Conscious- 
ness is  really  a new  creature,  and  all  his  surround- 
ings “become  new” — take  on  a new  face  and 
meaning.  You  get  around  to  the  other  side  of 
things,  as  it  were ; they  are  the  same,  but  also  entirely  different.  ‘ ‘ Things  are  not  dismissed  from  the 
places  they  held  before.  The  earth  is  just  as  positive  and  direct  as  it  was  before.  But  the  soul  is  also 
real  ; it  too  is  positive  and  direct ; no  reasoning,  no  proof,  has  established  it,  undeniable  growth  has 
established  it  ” [193  : 180]. 


“ authority  ” or  “ power  ” ; all  shall  be  free  and 
equal.  “The  angel  borne  upon  the  blast  saith 
net  ‘ Ye  dead  arise,’  he  saith  ‘Arise,  ye  living’  ’’ 

[5  : 145]  • 

Expresses  the  sense  of  immortality  which  be- 
longs to  Cosmic  Consciousness.  Compare  [193  : 
77]  : “ There  is  that  in  me — I do  not  know  what 
it  is — but  I know  that  it  is  in  me.  Wrenched  and 
sweaty — calm  and  cool  then  my  body  becomes,  I 
sleep,  I sleep  long.  I do  not  know  it — it  is  with- 
out name — it  is  a word  unsaid — it  is  not  in  any 
dictionary,  utterance,  symbol.  Something  it 
swings  on  more  than  the  earth  I swing  on,  to  it 
the  creation  is  the  friend  whose  embracing  awakes 
me.  Perhaps  I might  tell  more.  Outlines  ! I 
plead  for  my  brothers  and  sisters.  Do  you  see, 
O my  brothers  and  sisters  ? It  is  not  chaos  or 
death,  it  is  form,  union,  plan — it  is  eternal  life — 
it  is  happiness.” 

The  writer  contrasts  the  self  with  the  Cosmic 
Conscious  life.  His  consciousness  of  eternal  life 
is  made  plain. 


If  any  man  is  in  Christ  he  is  a new 
creature  ; the  old  things  are  passed  away  ; 
behold,  they  are  become  new  [21  : 5 : 17]. 


There  is  therefore  now  no  condemnation 
to  them  that  are  in  Christ  Jesus.  For  the 
law  of  the  spirit  of  life  in  Christ  Jesus  made 
me  free  from  the  law  of  sin  and  of  death. 
For  what  the  law  could  not  do,  in  that  it 
was  weak  through  the  flesh,  God,  sending 
his  own  son  in  the  likeness  of  sinful  flesh 


In  Cosmic  Consciousness  there  is  absolutely  no 
sense  of  sin  nor  of  death,  the  person  feels  that 
this  last  is  merely  an  incident  in  continuous  life. 
The  merely  self  conscious  man  cannot,  by  the 
keeping  of  the  “law”  or  in  any  other  way,  de- 
stroy either  sin  or  the  sense  of  sin,  but,  “ Christ  ” 
— i.  e.,  the  Cosmic  Sense,  can  and  does  accom- 
plish both. 


and  as  offering  for  sin,  condemned  sin  in 

the  flesh ; that  the  ordinance  of  the  law  might  be  fulfilled  in  us,  who  walk  not  after 
flesh  but  after  the  spirit.  For  they  that  are  after  the  flesh  do  mind  the  things  of  the 
flesh  ; but  they  that  are  after  the  spirit  the  things  of  the  spirit.  For  the  mind  of  the 


lOO 


Cosmic  Consciousness 


flesh  is  death  ; but  the  mind  of  the  spirit  is  life  and  peace  ; because  the  mind  of  the 
flesh  is  enmity  against  God  [19:8;  1—7]. 

The  spirit  himself  beareth  witness  with 
our  spirit  that  we  are  children  of  God  ; and 
if  children  then  heirs  ; heirs  of  God,  and 
joint  heirs  of  Christ  [19  ; 8 ; 16-17]. 

For  I reckon  that  the  sufferings  of  this 
present  time  are  not  w'orthy  to  be  compared 
with  the  glory  which  shall  be  revealed  to  us- 
ward.  For  the  earnest  expectation  of  the 
creation  waiteth  for  the  revealing  of  the 
sons  of  God.  For  the  creation  was  sub- 
jected to  vanity,  not  of  its  own  will,  but  by 
reason  of  him  who  subjected  it,  in  hope 
that  the  creation  itself  also  shall  be  deliv- 
ered from  the  bondage  of  corruption  into 
the  liberty  of  the  glory  of  the  children  of 
God.  For  we  know  that  the  whole  crea- 
tion groaneth  and  travaileth  in  pain  together 
until  now.  And  not  only  so,  but  ourselves 
also,  which  have  the  first  fruits  of  the  spirit, 
even  we  ourselves  groan  within  ourselves, 
waiting  for  our  adoption,  to  wit,  the  re- 
demption of  our  body  [19:8:  18-24]. 


And  we  know  that  to  them  that  love  God 
all  things  work  together  for  good  [19  : 8 ; 

28].  For  I am  persuaded  that  neither 
death,  nor  life,  nor  angels,  nor  principali- 
ties, nor  things  present,  nor  things  to  come, 
nor  powers,  nor  height,  nor  depth,  nor  any 
other  creature,  shall  be  able  to  separate  us 
from  the  love  of  God  [19:8  ; 38-39].  I know  and  am  persuaded  in  the  Lord  Jesus, 
that  nothing  is  unclean  of  itself ; save  that  to  him  who  accounteth  anything  to  be  un- 
clean, to  him  it  is  unclean  [19  : 14  : 14]. 

To  sum  up  : We  have  in  this  case  : 

a.  The  characteristic  suddenness  that  belongs  to  the  oncoming  of  the  New 
Sense.  The  new  birth  takes  place  at  a given  place  and  moment. 

b.  We  have  the  subjective  light  clearly,  very  strongly,  manifested. 

c.  We  have  intellectual  illumination  of  the  most  pronounced  character. 

d.  We  have  very  strongly  marked  moral  exaltation. 

e.  We  have  the  conviction,  the  sense,  of  immortality,  the  extinction  of  the 
sense  of  sin  and  the  extinction  of  the  fear  of  death. 


All  men  who  have  Cosmic  Consciousness  are 
on  the  same  spiritual  level  in  the  same  sense  that 
all  who  are  self  conscious  are  7)ie7i — belong  to  the 
same  species. 

Paul  speaks  of  the  glory  and  joy  of  the  Cosmic 
Conscious  life  just  dawning  upon  the  world  com- 
pared with  the  self  conscious  state  theretofore  uni- 
versal. “ Vistas  of  glory,”  says  Whitman,  “in- 
cessant and  branching.”  “Joy,  always  joy,”  says 
Elukhanam.  “Joy  beginning  but  without  end- 
ing,” says  E.  C.  “When  you  have  once,”  says 
Seraphita  [that  is,  Balzac]  “ felt  the  delights  of  the 
divine  intoxication  (illumination)  then  all  is  yours  ” 
[7  : 182].  Compare  also  the  following  extracts 
from  Behmen,  in  which  he  in  like  manner  with 
Paul  contrasts  the  Self  with  the  Cosmic  Conscious 
life  : “The  external  world  or  the  external  life  is 
not  a valley  of  suffering  for  those  who  enjoy  it, 
but  only  for  those  who  know  of  a higher  life.  The 
animal  enjoys  animal  life  ; the  intellect  the  intel- 
lectual realm  ; but  he  who  has  entered  into  regen- 
eration recognises  his  terrestrial  existence  as  a 
burden  and  prison.  With  this  recognition  he  takes 
upon  himself  the  cross  of  Christ  ” [97  : 325]. 

“The  holy  and  heavenly  man,  hidden  in  the 
monstrous  (external)  man,  is  as  much  in  heaven 
as  God,  and  heaven  is  in  him,  and  the  heart  or 
light  of  God  is  begotten  and  born  in  him.  Thus 
is  God  in  him  and  he  in  God.  God  is  nearer  to 
him  than  his  bestial  body  ” [97  : 326]. 

An  expression  of  the  optimism  which  belongs 
to  Cosmic  Consciousness.  Compare  Whitman  ; 
“ Omnes  ! Omnes  ! Let  others  ignore  what  they 
may,  1 make  the  poem  of  evil  also,  1 commemo- 
rate that  part  also,  1 am  myself  just  as  much  evil 
as  good,  and  my  nation  is,  and  I say  there  is  in 
fact  no  evil  ” [193  : 22]. 


Chapter  4. 
Plotinus, 


Plotinus  was  born  A.  D.  204  and  died  274. 


Plotinus  held  that  in  order  to  perfect 
knowledge  the  subject  and  object  must  be 
united — that  the  intelligent  agent  and  the 
thing  understood  . . . must  not  be  in 
separation*  [55  : 716]. 

He  held  that  in  order  to  perfect  knowl- 
edge the  subject  and  object  must  be 
unitedf  [85  : 716] . 

Here  follows  a letter  : 


* “When  to  a man  who  understands,  the  Self 
has  become  all  things”  [150  : 312]. 


t “ Objects  gross  and  the  unseen  soul  are  one  ” 
[193  : 173].  “The  perception  seems  to  be  one 
in  which  all  the  senses  unite  into  one  sense.  In 
which  you  become  the  object  ’ ’ [63]. 


Plotinus  to  Flaccus  [188  : 78-81]. 

I applaud  your  devotion  to  philosophy  : I rejoice  to  hear  that  your  soul  has  set 

sail,  like  the  returning  Ulysses,  for  its  native  land — that  glorious,  that  only  real  country 
— the  world  of  unseen  truth.  To  follow  philosophy  the  senator  Rogatianus,  one  of  the 
noblest  of  my  disciples,  gave  up  the  other  day  all  but  the  whole  of  his  patrimony,  set 
free  his  slaves  and  surrendered  all  the  honors  of  his  station. 

Tidings  have  reached  us  that  Valerian  has  been  defeated,  and  is  now  in  the  hands  of 
Sapor.  The  threats  of  Franks  and  Allemanni,  of  Goths  and  Persians,  are  alike  terrible 
by  turns  to  our  degenerate  Rome.  In  days  like  these,  crowded  with  incessant  calami- 
ties, the  inducements  to  a life  of  contemplation  are  more  than  ever  strong.  Even  my 
quiet  existence  seems  now  to  grow  somewhat  sensible  of  the  advance  of  years.  Age 
alone  I am  unable  to  debar  from  my  retire- 
ment. I am  weary  alreads  of  this  prison-  The  sense  of  continued  life.  “And  as  for  you, 
house,  the  body,  and  calmly  await  the  day  death,  and  you  bitter  lung  of  mortality,  it  is  idle 

when  the  divine  nature  within  me  shall  be  ^ 

set  free  from  matter. 

The  Egyptian  priests  used  to  tell  us  that  a single  touch  with  the  wing  of  their  holy 
bird  could  charm  the  crocodile  into  torpor ; it  is  not  thus  speedily,  my  dear  friend,  that 
the  pinions  of  your  soul  will  have  power  to  still  the  untamed  body.  The  creature  will 
yield  only  to  watchful,  strenuous  constancy  of  habit.  Purify  your  soul  from  all  undue 
hope  and  fear  about  earthly  things,  mortify  the  body,  deny  self — affections  as  well  as 
appetites — and  the  inner  eye  will  begin  to  exercise  its  clear  and  solemn  vision. 

You  ask  me  to  tell  you  how  we  know,  and  what  is  our  criterion  of  certainty.  To 
write  is  always  irksome  to  me.  But  for  the  continual  solicitations  of  Porphyry  I should 
not  have  left  a line  to  survive  me.  For  your  own  sake  and  for  your  father’s  my  reluc- 
tance shall  be  overcome. 

External  objects  present  us  only  with  appearances.  Concerning  them,  therefore, 
we  may  be  said  to  possess  opinion  rather  than  knowledge.  The  distinctions  in  the 
actual  world  of  appearance  are  of  import  only  to  ordinary  and  practical  men.  Our 
question  lies  with  the  ideal  reality  that  exists  behind  appearance.  How  does  the  mind 
perceive  these  ideas  ? Are  they  without  us,  and  is  the  reason,  like  sensation,  occupied 
with  objects  external  to  itself?  What  certainty  would  we  then  have — what  assurance 
that  our  perception  was  infallible  ? The  object  perceived  would  be  a something  different 


102 


Cosmic  Consciousness 


from  the  mind  perceiving  it.  We  should  have  then  an  image  instead  of  reality.  It 
would  be  monstrous  to  believe  for  a moment  that  the  mind  was  unable  to  perceive  ideal 
truth  e.Kactiy  as  it  is.  and  that  we  had  not  certainty  and  real  knowledge  concerning  the 
world  of  intelligence.  It  follows,  therefore,  that  this  region  of  truth  is  not  to  be  investi- 
gated as  a thing  external  to  us.  and  so  only  imperfectly  known.  It  is  within  us.  Here 
the  objects  we  contemplate  and  that  which  contemplates  are  identical — both  are  thought. 
The  subject  cannot  surely  know  an  object  difte.'-ent  from  itself.  The  world  of  ideas  lies 
within  our  intelligence.  Truth,  therefore,  is  not  the  agreement  of  our  apprehension  of 
an  external  object  with  the  object  itself.  It  is  the  agreement  of  the  mind  with  itself. 
Consciousness,  therefore,  is  the  sole  basis  of  certainty.  The  mind  is  its  own  witness. 
Reason  sees  in  itself  that  which  is  above  itself  as  its  source  ; and  again,  that  which  is 
below  itself  as  still  itself  once  more. 


Knowledge  has  three  degrees — opinion, 
science,  illumination.  The  means  or  in- 
strument of  the  first  is  sense  ; of  the  sec- 
ond dialectic;  of  the  third  intuition.  To 
the  last  I subordinate  reason.  It  is  abso- 
lute knowledge  founded  on  the  identity 
of  the  mind  knowing  with  the  object  known. 

that  there  is  as  great  an  interval  between  Cosmic 
tween  the  latter  and  Simple  Consciousness. 


“The  world  of  ideas  divides  itself  into  three 
spheres — that  of  instinct ; that  of  abstractions  ; 
that  of  specialism  ” [5  : 141].  Compare  Bacon  : 
“ The  first  creature  of  God  in  tire  work  of  the 
days  was  the  light  of  the  sense,  the  last  the 
light  of  reason,  and  his  Sabbath  work  ever  since 
is  the  illumination  of  his  spirit”  [35  : Sa]. 
Plotinus,  Bacon  and  Balzac  all  teach  (and  every 
one  who  has  had  experience  will  agee  with  them) 
onsciousness  and  Self  Consciousness  as  exists  be- 


There  is  a raying  out  of  all  orders  of  e.xistence,  an  external  emanation  from  the  in- 
effable One.  There  is  again  a returning  impulse,  drawing  all  upwards  and  inwards 
towards  the  centre  from  whence  all  came.  Love,  as  Plato  in  the  ” Banquet  ” beautifully 
says,  is  child  of  poverty  and  plenty.  In  the  amorous  quest  of  the  soul  after  the  good 
lies  the  painful  sense  of  fall  and  deprivation.  But  that  love  is  blessing,  is  salvation,  is 
our  guardian  genius  ; without  it  the  centrifugal  law  would  overpower  us,  and  sweep  our 
souls  out  far  from  their  source  toward  the  cold  extremities  of  the  material  and  the 
manifold.  The  wise  man  recognizes  the  idea  of  the  good  within  him.  This  he  devel- 
ops by  withdrawal  into  the  holy  place  of  his  own  soul.  He  who  does  not  understand 
how  the  soul  contains  the  beautiful  within  itself,  seeks  to  realize  beauty  without  by 
laborious  production.  His  aim  should  rather  be  to  concentrate  and  simplify,  and  so  to 
expand  his  being ; instead  of  going  out  into  the  manifold,  to  forsake  it  for  the  One,  and 
so  to  float  upwards  towards  the  divine  fount  of  being  whose  steam  flows  within  him. 

You  ask,  how  can  we  know  the  Infinite  ? I answer,  not  by  reason.  It  is  the  office 
of  reason  to  distinguish  and  define.  The  Infinite,  therefore,  cannot  be  ranked  among 
its  objects.  You  can  onh'  apprehend  the  Infinite  by  a faculty  superior  to  reason,  by 
entering  into  a state  in  which  you  are  your  finite  self  no  longer — in  which  the  divine 
essence  is  communicated  to  you.  This  is  ecstasy  [Cosmic  Consciousness] . It  is  the 
liberation  of  your  mind  from  its  finite  consciousness.  Like  only  can  apprehend  like  ; 
when  you  thus  cease  to  be  finite,  )'ou  become  one  with  the  Infinite.  In  the  reduction  of 
your  soul  to  its  simplest  self,  its  divine  essence,  you  realize  this  union — this  identity. 

But  this  sublime  condition  is  not  of  per- 


manent duration!.  It  is  only  now  and  then 
that  we  can  enjoy  this  elevation  (mercifully 
made  possible  for  us)  above  the  limits  of 
the  body  and  the  world.  I myself  have 
realized  it  but  three  times  as  yet,  and  Por- 


Plotinus  (as  he  tells  us)  had  had  three  periods 
of  illumination  at  the  time  of  writing  this  letter  to 
Flaccus — that  is.  by  the  time  he  was  fifty-six 
years  old.  We  are  told  by  Porphyr)-  that  between 
the  age  of  tifty-nine  and  sixty-four  (that  is,  during 
the  six  years  of  their  intercourse)  that  he  had  four 


Plotinus 


103 


phyry  hitherto  not  once.  All  that  tends 
to  purify  and  elevate  the  mind  will  as- 
sist you  in  this  attainment,  and  facilitate 
the  approach  and  the  recurrence  of  these 
happy  intervals.  There  are,  then,  different 
roads  by  which  this  end  may  be  reached, 
that  devotion  to  the  One  and  that  ascent  of 


periods,  making  at  least  seven  altogether.  It  will 
be  noticed  that  what  Plotinus  says  as  to  what  aids 
in  the  passage  to  Cosmic  Consciousness  is  pre- 
cisely what  is  taught  by  all  those  who  have  at- 
tained— by  Gautama,  Jesus,  Paul  and  the  rest. 

The  love  of  beauty  which  exalts  the  poet ; 
science  which  makes  the  ambition  of  the 


philosopher,  and  that  love  and  those  prayers  by  which  some  devout  and  ardent  soul 
tends  in  its  moral  purity  towards  perfection.  These  are  the  great  highways  conducting 
to  that  height  above  the  actual  and  the  particular,  where  we  stand  in  the  immediate 
presence  of  the  Infinite,  who  shines  out  as  from  the  deeps  of  the  soul. 


The  following  passage  [83  : 336]  may  be  taken  as  a fair  summing  up  of 
Plotinus’  philosophy  as  this  was  understood  by  the  Neoplatonists  ; 

The  human  souls  which  have  descended  into  corporeality  are  those  which  have  al- 
lowed themselves  to  be  ensnared  by  sensuality  and  overpowered  by  lust.  They  now 
seek  to  cut  themselves  loose  from  their  true  being ; and,  striving  after  independence, 
they  assume  a false  existence.  They  must  turn  back  from  this  ; and,  since  they  have 
not  lost  their  freedom,  a conversion  is  still  possible. 

Here,  then,  we  enter  upon  the  practical  philosophy.  Along  the  same  road  by  which 
it  descended,  the  soul  must  retrace  its  steps  back  to  the  supreme  Good.  It  must  first  of 
all  return  to  itself  This  is  accomplished  by  the  practice  of  virtue,  which  aims  at  like- 
ness to  God,  and  leads  up  to  God.  In  the  ethics  of  Plotinus  all  the  older  schemes  of 
virtue  are  taken  over,  and  arranged  in  a graduated  series.  The  lowest  stage  is  that  of 
the  civil  virtues,  then  follow  the  purifying,  and  last  of  all  the  divine  virtues.  The  civil 
virtues  merely  adorn  the  life,  without  elevating  the  soul.  That  is  the  office  of  the  puri- 
fying  virtues,  by  which  the  soul  is  freed  from  sensuality,  and  led  back  to  itself,  and 
thence  to  the  ?ioiis.  By  means  of  ascetic  observances  the  man  becomes  once  more  a 
spiritual  and  enduring  being,  free  from  all  sin.  But  there  is  still  a higher  attainment ; 
it  is  not  enough  to  be  sinless,  one  must  become  “God.”  This  is  reached  through  con- 
templation of  the  primeval  Being,  the  One ; or,  in  other  words,  through  an  ecstatic  ap- 
proach to  it.  Thought  cannot  attain  to  this,  for  thought  reaches  only  to  the  yious,  and 
is  itself  a kind  of  motion.  Thought  is  a mere  preliminary  to  communion  with  God.  It  is 
only  in  a state  of  perfect  passivity  and  repose  that  the  soul  can  recognize  and  touch  the 
primeval  Being.  Hence  in  order  to  this  highest  attainment  the  soul  must  pass  through 
a spiritual  curriculum.  Beginning  with  the  contemplation  of  corporeal  things  in  their 
multiplicity  and  harmony,  it  then  retires  upon  itself  and  withdraws  into  the  depths  of  its 
own  being,  rising  thence  to  the  nous,  the  world  of  ideas.  But  even  there  it  does  not 
find  the  Highest,  the  One  ; it  still  hears  a voice  saying,  “ Not  we  have  made  ourselves.” 
The  last  stage  is  reached  when,  in  the  highest  tension  and  concentration,  beholding  in 
silence  and  utter  forgetfulness  of  all  things,  it  is  able  as  it  were  to  lose  itself.  Then  it 
may  see  God,  the  fountain  of  life,  the  source  of  being,  the  origin  of  all  good,  the  root  of 
the  soul.  In  that  moment  it  enjoys  the  highest  indescribable  bliss  ; it  is  as  it  were  swal- 
lowed up  of  divinity,  bathed  in  the  light  of  eternity. 


SUMMARY. 

The  writer  has  been  able  to  learn  but  little  of  the  outer  life  of  Plotinus. 
Details  of  his  illumination  beyond  what  he  tells  us  in  the  letter  above  quoted 


104 


Cosmic  Consciousness 


are  equally  wanting.  But  his  own  mention  of  the  three  “ happy  intervals,” 
what  he  says  of  “this  sublime  condition”  and  the  character  of  his  philos- 
ophy makes  it  certain  that  he  was  a genuine  case  of  Cosmic  Consciousness. 
Unfortunately  his  age  at  the  time  of  first  illumination  is  unknown.  Plotinus, 
however,  having  been  born  204,  having  commenced  the  study  of  philosophy 
in  the  year  232,  at  the  age  of  twenty-eight,  and  having  written  the  above  let- 
ter in  260,  when  fifty-six  years  of  age  (it  was  in  that  year  that  Valerian  was 
taken  prisoner  by  Sapor),  would  probably  have  been  between  thirty  and  forty 
at  the  time  of  his  first  illumination. 


Chapter  5. 

Mohammed. 

Born  570  ; died  632. 

This  case,  both  in  detail  and  ensemble,  is  marvellously  complete.  The 
contempt  entertained  towards  this  man  by  Christians  is  as  creditable  to  them 
as  is  the  corresponding  contempt  entertained  towards  Jesus  by  Mussulmen 
creditable  to  these.  Mohammed  was  born  in  the  tribe  of  Koreish,  in  August, 
in  the  year  570.  His  inheritance  was  five  camels  and  a slave  girl.  His 
father  died  before  his  birth  and  his  mother  when  he  was  six  years  old.  As  a 
boy  and  youth  he  earned  his  living  tending  sheep  and  goats. 

Later  he  was  a camel  driver.  At  the  age  of  twenty-five  he  married 
Cadijah,  who  was  forty.  The  union  was  an  eminently  happy  one.  He  was 
an  honest,  upright  man,  irreproachable  in  his  domestic  relations  and  uni- 
versally esteemed  by  his  fellow-citizens,  who  bestowed  upon  him  the  sobri- 
quet of  El  Amin — “ the  trusty.”  “ Mohammed  was  a man  of  middle  height 
but  a commanding  presence  ; rather  thin,  but  with  broad  shoulders  and  a 
wide  chest ; a massive  head,  a frank,  oval  face,  with  a clear  complexion,  rest- 
less black  eyes,  long,  heavy  eyelashes,  a prominent,  aquiline  nose,  white 
teeth  and  a full,  thick  beard.  . . . He  was  a man  of  highly  nervous  organi- 
zation, thoughtful,  restless,  inclined  to  melancholy  and  possessing  an  extreme 
sensibility,  being  unable  to  endure  the  slightest  unpleasant  odor  or  the  least 
physical  pain.  . . . He  was  simple  in  his  habits,  kind  and  courteous  in  his 
demeanor  and  agreeable  in  conversation”  [152  : 19-20]. 

It  seems  that  Mohammed  had  been,  as  a young  and  middle-aged  man, 
before  his  experience  on  Mount  Hara,  serious,  devout,  earnest  and  deeply 
religious.  It  also  seems  (as  already  stated)  that  this  mental  constitution  is 


Mohammed 


105 


an  essential  prerequisite  to  the  attainment  of  Cosmic  Consciousness.  He 
clearly  saw  that  the  religion  of  his  countrymen  was  far  from  being  in  a satis- 
factory condition,  and  it  appeared  to  him  that  the  time  for  reform  or  a new 
departure  had  arrived. 

We  are  told  that  he  gradually  absented  himself  from  society  and  sought  the  solitude 
of  a cavern  on  Mount  Hara  (about  three  leagues  north  of  Mecca),  where,  in  emulation 
of  the  Christian  anchorites  of  the  desert,  he  would  remain  days  and  nights  together 
engaged  in  prayer  and  meditation.  . . . He  became  subject  to  visions,  ecstasies  and 
trances.  ...  At  length,  it  is  said,  what  had  hitherto  been  shadowed  out  in  dreams  was 
made  apparent  and  distinct  by  an  angelic  apparition  and  a divine  annunciation. 

It  was  in  the  fortieth  year  of  his  age  when  this  famous  revelation  took  place.  Ac- 
counts are  given  of  it  by  Moslem  writers,  as  if  received  from  his  own  lips,  and  it  is 
alluded  to  in  certain  passages  of  the  Koran.  He  was  passing,  as  was  his  wont,  the 
month  of  Ramadhan  in  the  cavern  of  Mount  Hara,  endeavoring  by  fasting,  prayer  and 
solitary  meditation  to  elevate  his  thoughts  to  the  contemplation  of  divine  truth. 

It  was  on  the  night  called  by  Arabs  A1  Kader,  or  The  Divine  Decree  ; a night  in 
which,  according  to  the  Koran,  angels  descend  to  earth  and  Gabriel  brings  down  the 
decrees  of  God.  During  that  night  there  is  peace  on  earth,  and  a holy  quiet  reigns  over 
all  nature  until  the  rising  of  the  morn. 

As  Mohammed,  in  the  silent  watches  of  the  night,  lay  wrapped  in  his  mantle,  he 
heard  a voice  calling  upon  him.  Uncovering  his  head,  a flood  of  light  broke  upon 
him  of  such  intolerable  splendor  that  he  swooned  away.  On  regaining  his  senses  he 
beheld  an  angel  in  a human  form,  which,  approaching  from  a distance,  displayed  a 
silken  cloth  covered  with  written  characters.  “EcaJi!”  said  the  angel.  “ I know  not 
how  to  read!”  replied  Mohammed.  “Ecalj!”  repeated  the  angel,  “ tn  tl)C  name  of  tbc 
lorn,  tol)n  {)a6  trcatcK  all  tl)tng:s ; tol)o  creates  man  from  a clot  of  blooS.  Eeai,  tn  tl)e  name 
of  tl)e  Jilofit  tol)o  taug;l)t  man  t^c  use  of  tl)e  pen ; toI)o  obeSs  on  bte  ooul  tbe  rap  of  knotol- 
cSge  anS  teacbeei  bim  tobat  before  be  kneto  not.” 

Upon  this  Mohammed  instantly  felt  his  understanding  illumined  with  celestial 
light  and  read  what  was  written  on  the  cloth,  which  contained  the  decree  of  God,  as 
afterwards  promulgated  in  the  Koran.  When  he  had  finished  the  perusal  the  heavenly 
messenger  announced  : “ ©b.  iHobammeS,  of  a Peritp  tbou  art  tbe  prophet  of  ©oS  ! iSlnS  aw*- 
bis  ^npl  ©abrtel ! ” 

Mohammed,  we  are  told,  came  trembling  and  agitated  to  Cadijah  in  the  morning, 
not  knowing  whether  what  he  had  heard  and  seen  was  indeed  true,  and  that  he  was  a 
prophet  decreed  to  effect  that  reform  so  long  the  object  of  his  meditations  ; or  whether 
it  might  not  be  a mere  vision,  a delusion  of  the  senses,  or  worse  than  all,  the  apparition 
of  an  evil  spirit  [102  : 32-3]. 

Illumination  in  Mohammed’s  case  took  place  in  or  about  the  month  of 
April.  It  occurred  in  the  Arabic  month  Ramadhan  (82a  : 553).  Now  in  the 
first  year  after  the  Hegira  this  month  fell  in  our  December.  But  the  Mo- 
hammedan year  is  ten  days  shorter  than  the  time  actually  taken  by  the 
revolution  of  the  earth  in  its  orbit.  It  is  plain,  therefore,  that  any  given  Mo- 
hammedan date  would  recur  ten  days  earlier  year  by  year.  Now  the  Hegira 


io6 


Cosmic  Consciousness 


was  twelve  years  after  Mohammed’s  illumination.  That  is  to  say,  if  the  month 
Ramadhan  corresponded  with  December  just  after  the  Hegira  it  would  have 
corresponded  with  April  at  the  time  of  the  prophet’s  illumination.  That  illu- 
mination, therefore,  would  have  taken  place  in  April. 

If  Mohammed  was  a case  of  Cosmic  Consciousness  this  fact  ought  to 
appear  clearly  in  the  writings  which  he  left  to  the  world.  Does  it?  As  a 
matter  of  fact  these  are  not  easily  understood  in  an  English  translation  and 
from  the  modern,  western,  point  of  view.  Note,  for  instance,  the  remarks 
of  one  reader  who  might  be  supposed  competent  to  appreciate  such  a work 
as  the  Qur’an.  Carlyle  says  of  it  [59  : 295]  : “ It  is  as  toilsome  reading  as 
ever  I undertook.  A wearisome,  confused  jumble,  crude,  incondite,  endless 
iterations,  longwindedness,  entanglement,  insupportable  stupidity  in  short,” 
and  so  on  at  some  length. 

In  spite  of  all  this,  however,  even  if  multiplied  a thousand  times,  the  great- 
ness, power,  spirituality  of  the  book  must  be  considered  established  by  the 
results  it  has  produced  in  the  world.  No  effect  can  be  greater  than  its  cause, 
and  the  effect  in  this  case  (the  spiritual  elevation  of  many  millions  of  men 
for  many  generations)  must  be  admitted  to  have  been  enormous.  Moreover,  it 
seems  to  the  writer  that,  in  spite  of  the  undoubled  difficulty  above  referred  to, 
almost  any  candid  reader  may  perceive  for  himself,  upon  its  perusal,  that  the 
book  has  great  qualities,  even  though  he  may  not  be  able  to  fully  grasp  them. 

But  there  is  another  reason  why  we  do  not  find  just  what  we  want  for  our 
present  purpose  in  the  Qur’an.  It  is  written  entirely  from  the  point  of  view 
of  the  Cosmic  Sense ; as  its  author  would  say,  it  is  all  dictated  by  Gabriel. 
There  are  no  passages  in  which  the  self  conscious  tells  us  about  the  cosmic 
conscious  Mohammed — such  passages  as  occur  with  great  frequency  in  the 
writings  of  Yepes,  Whitman  and  others — passages  written  from  the  point  of 
view  of  the  “Shakespeare”  Sonnets.  Nevertheless,  there  are  here  and  there 
sentences  in  the  Qur’an  that  almost  certainly  refer  to  the  experience  in  ques- 
tion, as,  for  instance,  the  following  : 

Verily,  in  the  creation  of  the  heavens 
and  the  earth,  and  the  alternation  of  night 
and  day,  and  in  the  ship  that  runneth  in 
the  sea  with  that  which  profits  man,  and  in 
what  water  God  sends  down  from  heaven 
and  quickens  therewith  the  earth  after  its 
death,  and  spreads  abroad  therein  all  kinds 
of  cattle,  and  in  the  shifting  of  the  winds, 
and  in  the  clouds  that  are  pressed  into  service  betwixt  heaven  and  earth,  are  signs  to 
people  who  can  understand  [151  : 22]. 


Mohammed  is  seeking  to  point  out  the  (to  him) 
certainty  of  an  infinitely  good  God  and  eternal 
life.  He  uses  here  very  much  the  same  language 
as  does  Whitman  in  the  same  connection  : “1 

hear  you  whispering  there  O stars  of  heaven,  O 
suns,  O grass  of  graves,  O perpetual  transfers  and 
promotions,  if  you  do  not  say  anything  how  can 
1 say  anything”  [193  : 77]  ? 


Mohammed 


107 


And  when  we  said  to  thee,  “ Verily,  thy  “ The  vision  ” — evidently  the  cosmic  vision. 
Lord  encompasses  men  !”  and  we  made 

the  vision  which  we  showed  thee  only  a cause  of  sedition  unto  men,  and  the  cursed 
tree  as  well ; for  we  will  frighten  them,  but  it  will  only  increase  them  in  great  rebellion 

[153 : ;]• 


They  will  ask  thee  of  the  spirit.  Say, 
“The  spirit  comes  at  the  bidding  of  my 
Lord,  and  ye  are  given  but  a little  knowl- 
edge thereof’’  If  we  had  wished  we 
would  have  taken  away  that  with  which 
we  have  inspired  thee  : then  thou  wouldst 
have  found  no  guardian  against  us,  unless 
by  a mercy  from  thy  Lord  ; verily,  his 
grace  towards  thee  is  great  [153  : 10]  ! 

We  do  not  descend  save  at  the  bidding 
of  thy  Lord  : His  is  what  is  before  us, 

and  what  is  behind  us,  and  what  is  be- 
between  those  ; for  thy  Lord  is  never  forget- 
ful— the  Lord  of  the  heavens  and  the 
earth,  and  of  what  is  between  the  two  ; 
then  serve  him  and  persevere  in  his  ser- 
vice [153  : 31-2]- 

Verily,  the  hour  is  coming,  I almost 
make  it  appear,  that  every  soul  may  be 
recompensed  for  its  efforts  [153 


35]- 


He  speaks  of  “the  spirit”  who  visits  him — 
“Gabriel,”  the  Cosmic  Sense — and  uses  almost 
the  same  words  as  Jesus:  “The  wind  bloweth 

where  it  listeth,  and  thou  hearest  the  voice  there- 
of, but  knowest  not  whence  it  cometh  and  whither 
it  goeth  : so  is  every  one  that  is  born  of  the  spirit ' ' 

[17  : 3 : 8]. 


“We  do  not  descend.  ’ ’ Palmer’ s note  to  these 
words  is:  “Among  various  conjectures  the  one 
most  usually  accepted  by  the  Mohammedan  com- 
mentators is,  that  these  are  the  words  of  the 
angel  Gabriel  in  answer  to  Mohammed’s  com.- 
plaint  of  long  intervals  elapsing  between  the 
periods  of  revelation.  Compare,  in  chapter  on 
Bacon,  infra  Sonnet  xxxiii,  and  comment 
thereon. 


faculty  can  bestow  it  almost  at  will.  ‘ 
trance  to  all  the  gifts  of  the  universe.” 
are  true  : (i)  The  new  faculty  is  becoming  universal  and  (2)  these  men 
it  upon  such  others  as  coming  into  contact  with  them  are  eligible. 


The  words,  “ I almost  make  it  appear,”  would 
seem  to  refer  to  the  feeling  almost  or  quite  uni- 
versal with  those  having  cosmic  consciousness 
that  universal  endowment  with  this  faculty  is  near, 
is  imminent,  and  that  an  individual  having  the 
I bestow,”  says  Whitman,  “ upon  any  man  or  woman  the  en- 
There  is  a sense,  of  course,  in  which  both  these  propositions 

having  the  faculty,  do  bestow 


This  life  of  the  world  is  nothing  but  a 
sport  and  a play  ; but,  verily,  the  abode  of 
the  next  world — that  is,  life.  If  they  did 
but  know  ! [ i 5 3 : 1 24.]  • 

He  who  wishes  for  the  tilth  of  the  next 
world,  we  will  increase  for  him  the  tilth  ; 
and  he  who  desires  the  tilth  of  this  world, 
we  will  give  him  thereof ; but  in  the  next 
he  shall  have  no  portion  [153  : 207]. 

The  life  of  this  world  is  but  a play  and 
a sport ; but  if  you  believe  and  fear  God,  he 
will  give  you  your  hire  [153  : 232]. 

And  every  soul  shall  come — with  it  a 
driver  and  a witness  ! Thou  wert  heedless 
of  this,  and  we  withdrew  thy  veil  from 
thee,  and  to-day  is  thine  eyesight  keen  ! 
[153  . 243]. 

And  paradise  shall  be  brought  near  to 
the  pious — not  far  off  [153  : 243]. 


The  distincdon  between  the  self  and  cosmic 
conscious  lives. 


A rich  man,  from  the  mere  fact  of  being  such, 
is  unlikely  to  enter  cosmic  consciousness.  If  he 
does  he  probably  abandons  his  wealth,  as  did 
Gautama  and  E.  C.  If,  however,  a man  (not 
having  it)  very  earnestly  desires  wealth,  or  (hav- 
ing it)  sets  his  heart  upon  it,  such  shall  certainly 
in  Cosmic  Consciousness  “have  no  portion.” 

Insignificance  of  the  self  conscious  as  com- 
pared with  the  cosmic  conscious  life. 

“ Withdrew  the  veil  ” — reference  to  the  illumi- 
nation of  Mohammed.  He  “saw  the  heavens 
rent  asunder  ” [15  : i : 10]. 

“ The  kingdom  of  God  is  nigh  at  hand  ” [16  : 
21  : 31].  “The  kingdom  of  God  is  within  you" 
[16  : 17  : 21]. 


io8 


Cosmic  Consciousness 


Illumination — the  Cosmic  Sense — the  Brahmic 
bliss — the  kingdom  of  God — is  rightly  called  here 
“the  day  of  eternity,"  since  the  entrance  to  it  is 
the  entrance  to  immortality — eternity. 


This  is  what  ye  are  promised,  to  every 
one  who  turns  frequently  (to  God)  and 
keeps  his  commandments,  who  fears  the 
merciful  in  secret  and  brings  a repentant 
heart.  Enter  into  it  in  peace  ; this  is  the 
day  of  etenrty  ! [i53  : 244]. 

And  listen  for  the  day  when  the  crier  The  suddenness  and  unexpectedness  of  the  on- 
shall  cry  from  a near  place — the  day  when  coming  of  Cosmic  Consciousness  is  noted  in  the 

they  shall  hear  the  shout  in  truth— that  is,  nearly  all  of  those  who  have  experi- 

, , r ■ r 1 r T enced  illumination.  “ That  day — the  day  of  de- 

the  day  of  coming  lorth  [153  • ^44}  ■ liverance — shall  come  to  you  in  what  place  you 

know  not ; it  shall  come,  but  you  know  not  the 
time.  In  the  pulpit  while  you  are  preaching  the  sermon,  behold  ! suddenly  the  ties  and  the  bands 
shall  drop  off;  in  the  prison  One  shall  come,  and  you  shall  go  free  forever.  In  the  field,  with  the 
plough  and  chain-harrow  ; by  the  side  of  your  horse  in  the  stall ; in  the  midst  of  fashionable  life  ; in 
making  and  receiving  morning  calls;  in  your  drawing-room — even  there,  who  knows  ? It  shall  duly, 
at  the  appointed  hour,  come  [61  : 231]. 


Know  that  the  life  of  this  world  is  but  Insignificance  of  the  merely  sell  conscious  life. 


a sport,  and  a play,  and  an  adornment,  and 

something  to  boast  of  amongst  yourselves  ; and  the  multiplying  of  children  is  like  a 
rain-growth,  its  vegetation  pleases  the  misbelievers  ; then  they  wither  away,  and  thou 


mayest  see  them  become  yellow  ; then  they 
Verily,  we  set  it  down  on  the  Night  of 
Power  ! And  what  shall  make  thee  know 
what  the  Night  of  Power  is  ? The  Night  of 
Power  is  better  than  a thousand  months  ! 
The  angels  and  the  spirits  descend  therein, 
by  the  permission  of  their  Lord  with  every 
bidding  [153  : 337]. 


become  but  grit  [153  : 268]. 

“It,"  the  Qur’an,  “the  Night  of  Power”  (the 
night  of  Mohammed’s  illumination),  “is  better 
than  a thousand  months  !’’  So  Bohme,  referring 
to  his  illumination,  says  [40  ; 15]  : “The  gate 

was  opened  to  me  that  in  one-quarter  of  an  hour 
I saw  and  knew  more  than  if  I had  been  many 
years  together  at  an  university.” 


In  this  case  we  have  authentically  reported  (as  it  seems)  all  the  funda- 
mental elements  required  to  constitute  a case  of  Cosmic  Consciousness  : 

a.  The  subjective  light. 

b.  The  moral  elevation. 

c.  The  intellectual  illumination. 

d.  The  sense  of  immortality. 

e.  The  definiteness,  suddenness  and  unexpectedness  of  the  oncoming  of 
the  new  state. 

/.  The  previous  mental  and  physical  character  of  the  man. 

g.  The  age  of  illumination,  in  his  fortieth  year,  later  than  the  average, 
but  while  he  was  still  in  his  prime. 

h.  The  added  charm  to  his  personality,  so  that  he  was  able  to  gain  and 
hold  devoted  followers. 


Chapter  6. 


Dante. 

Born  1265;  Died  1321. 

Balzac  [9  : 241  and  263]  clearly  intimates  his  conviction  that  Dante  was 
a “Specialist,”  which  is  his  name  fora  man  who  has  Cosmic  Consciousness. 
Balzac  probably  knew  Dante  very  thoroughly,  and  could  not  be  mistaken  on 
this  point,  he  being  himself  a “Specialist ; ” for  as  a musician  knows  of  an- 
other man  whether  or  not  he  is  a musician,  as  a poet  knows  of  another  man 
whether  or  not  he  is  a poet,  as  a painter  knows  of  another  man  whether  or 
not  he  is  a painter,  as  a man  with  the  sense  of  sight  living  in  a country  in- 
habited with  men  nearly  all  of  whom  are  blind  must  know  who  among  his 
acquaintances  can  see  and  who  cannot,  so  to-day,  and  all  days,  a man  who 
has  the  Cosmic  Sense  will  know  of  any  given  man  with  whom  he  is  ac- 
quainted, either  personally  or  by  his  works,  whether  or  not  he  also  has  it. 
We  could  therefore  accept  with  confidence  Balzac’s  word  that  Dante  had  the 
Cosmic  Sense,  but  let  us  not  do  so — let  us  try  to  see  for  ourselves. 

I. 

Dante’s  outward  life  and  personality  are  as  good  as  lost  to  us  of  the  nine- 
teenth century.  It  seems  clear,  however,  and  the  character  of  his  writings 
would  indicate  the  same  thing,  that,  as  Boccacchio  says  [81  : 809],  even  as 
a young  man  he  was  : 

Taken  by  the  sweetness  of  knowing  the  truth  of  the  things  concealed  in  heaven, 
and  finding  no  other  pleasure  dearer  to  him  in  life,  he  left  all  other  worldly  care  and 
gave  himself  to  this  alone,  and,  that  no  part  of  philosophy  might  remain  unseen  by  him, 
he  plunged  with  acute  intellect  into  the  deepest  recesses  of  theology,  and  so  far  suc- 
ceeded in  his  design  that,  caring  nothing  for  heat  or  cold,  or  watchings,  or  fastings,  or 
any  other  bodily  discomforts,  by  assiduous  study  he  came  to  know  of  the  divine  essence 
and  of  the  other  separate  intelligences  all  that  the  human  intellect  can  comprehend. 

And  Leonardo  Bruni  says  of  him  that : 

By  study  of  philosophy,  of  theology,  astrology,  arithmetic  and  geometry,  by  reading 
of  history,  by  the  turning  over  many  curious  books,  watching  and  sweating  in  his 
studies,  he  acquired  the  science  which  he  was  to  adorn  and  explain  in  his  verses. 

All  which  means  that  Dante  was  of  a thoughtful,  studious,  earnest  nature, 
and  we  may  interpret  this  fact  to  mean  either  that  in  his  case  such  a life  led 
up  to  a high  poetic  genius  within  the  limits  of  self  consciousness,  or  that  it 
led  up  (as  claimed  here)  to  Cosmic  Consciousness.  In  any  case,  Dante’s 


I lO 


Cosmic  Consciousness 


youth  seems  to  have  been  such  as  we  often  find  in  men  who  attain  illumi- 
nation. 


II. 

Now,  as  to  the  outward  man,  Boccaccio  says  [iii  : 200]: 

Our  poet  was  of  middle  height,  and  after  reaching  mature  years  he  went  somewhat 
stooping ; his  gait  was  grave  and  sedate  ; always  clothed  in  the  most  becoming  gar- 
ments, his  dress  was  suited  to  the  ripeness  of  his  years  ; his  face  was  long,  his  nose 
aquiline,  his  eyes  rather  large  than  small,  his  jaw  heavy  and  his  under  lip  prominent ; 
his  complexion  was  dark,  and  his  hair  and  beard  thick,  black  and  crisp,  and  his  counte- 
nance was  always  sad  and  thoughtful.  . . . His  manners,  whether  in  public  or  at  home, 
were  wonderfully  composed  and  restrained,  and  in  all  his  ways  he  was  more  courteous 
and  civil  than  any  one  else. 

Again  Charles  E.  Norton  [iii  : 204]  says  of  an  undoubtedly  authentic 
death-mask  of  the  poet : 

The  face  is  one  of  the  most  pathetic  upon  which  human  eyes  ever  looked,  for  it  ex- 
hibits in  its  expression  the  conflict  between  the  strong  nature  of  the  man  and  the  hard 
dealings  of  fortune — between  the  idea  of  his  life  and  its  practical  experience.  Strength 
is  the  most  striking  attribute  of  the  countenance,  displayed  alike  in  the  bro.ad  forehead, 
the  masculine  nose,  the  firm  lips,  the  heavy  jaw  and  wide  chin ; and  this  strength,  re- 
sulting from  the  main  forms  of  the  features,  is  enforced  by  the  strength  of  the  lines  of 
expression.  The  look  is  grave  and  stern  almost  to  grimness  ; there  is  a scornful  lift  to 
the  eyebrows,  and  a contraction  of  the  forehead  as  from  painful  thought ; but  obscured 
under  this  look,  yet  not  lost,  are  the  marks  of  tenderness,  refinement  and  self-mastery, 
which,  in  combination  with  more  obvious  characteristics,  give  to  the  countenance  of  the 
dead  poet  an  ineffable  dignity  and  melancholy.  There  is  neither  weakness  nor  failure 
here.  It  is  the  image  of  the  strong  fortress,  of  a strong  soul  “buttressed  on  conscience 
and  impregnable  will,”  battered  by  the  blows  of  enemies  without  and  within,  bearing 
upon  its  walls  the  dints  of  many  a siege,  but  standing  firm  and  unshaken  against  all  at- 
tacks until  the  warfare  was  at  end. 


III. 

As  to  the  quality  of  Dante’s  mind  and  of  his  work,  it  will  be  well  to  quote 
here,  briefly,  perhaps  as  high  an  authority  as  has  lived  in  recent  times.  He 
says ; 

The  Dantesque  account  of  Hell,  Pur-  *This  is  of  course  necessarily  true  of  every 
gatory  and  Paradise  is  not  an  arbitrary  or 
fantastic  dream,  but  the  vivid  and  substan- 
tial embodiment  of  a profound  philosophy* 

[179  : 104]. 

Meanwhile,  leaving  antiquarians  to  elucidate  the  pedigree  of  Dante’s  ideas,  we  may 
observe  that  from  his  earliest  boyhood  he  was  familiar  with  dreams  and  visions, 
and  that  he  hints  himself,  at  the  end  of  the  “ Vita  Nuova,”  that  the  vision  of  the 


Dante 


1 1 1 


“Comedy”  came  to  him  as  a revelation, 
while  he  was  pondering  on  the  thought  of 
death  and  upon  the  memory  of  Beatrice* 
[179  : 109]. 

The  object  of  the  whole  work  (he 
writes  to  Can  Grande)  is  to  make  those 
who  live  in  this  life  leave  their  state  of 
misery  and  to  lead  them  to  a state  of  hap- 
piness t [179  : 1 10]. 


* The  writer,  while  knowing  nothing  about  Cos- 
mic Consciousness,  adopts,  as  it  were  perforce, 
the  same  theory  of  Dante  and  his  work  as  that 
propounded  here. 

f The  main  object  in  life  in  the  case  of  every  (?) 
man  having  the  Cosmic  Sense  is  to  bestow  it 
upon  the  race,  and  each  feels  in  himself  some 
power  to  so  bestow  it. 


IV. 

In  the  “ Divine  Comedy  ” (a  book  strictly  parallel  to  the  “ Comedie 
Humaine,”  or  the  “ Leaves  of  Grass,”  in  the  sense  that  it  is  a picture  of  the 
world  from  the  point  of  view  of  the  writer),  Dante  tells,  first,  in  the  “ In- 
ferno,” of  human  life  as  seen  among  ill-doers,  the  “sinful,”  the  “wicked.” 
Then,  in  the  “ Purgatorio,” — “that  second  realm  where  the  human  spirit  is 
purified  and  becomes  worthy  to  ascend  to  heaven  ” [71  : i] — he  speaks  of 
human  life  as  seen  in  those  who  are  struggling  towards  the  light — who  are 
trying  to  lead  good  lives  but  are  so  far  overburdened  by  hereditary  flaws, 
faults  committed,  bad  habits  formed,  unfortunate  surroundings  and  other 
adverse  circumstances.  These  are  the  better  people — short  of  illumination. 
But  in  the  “ Paradiso”  Dante  treats  of  the  new  world  of  the  Cosmic  Sense — 
of  the  kingdom  of  God — Nirvana. 

Beatrice — “ Making  Happy  ” — is  the  Cosmic  Sense  (which,  in  fact,  alone, 
makes  happy).  The  name  may  have  been  suggested  by  a beautiful  girl  (so 
named).  If  so,  the  coincidence  is  curious. 

That  the  meaning  is  as  here  said,  seems  clear  from  a hundred  passages. 
Take  one.  Virgil  says  to  Dante  : “So  much  as  reason  seeth  here  can  I tell 
thee ; beyond  that  [beyond  reason,  the  self  conscious  mind]  awaits  still  for 
Beatrice”  [71  : 114].  What  zk  beyond  reason — the  self  conscious  mind — 
but  Cosmic  Consciousness  ? 

Dante  wanders  through  the  self  conscious  world  (“  Inferno  ” and  “ Pur- 
gatorio”) guided  by  Virgil  (chosen  as  a splendid  example  and  type  of  the 
self  conscious  mind,  and  also  probably  because  he  had  really  been  one  of 
Dante’s  principal  guides  before  his  illumination).  But  Virgil  was  not  a case 
of  Cosmic  Consciousness,  and  of  course  he  cannot  enter  into  Paradise.  Bea- 
trice (the  Cosmic  Sense)  leads  Dante  into  that  realm  and  is  his  guide  there. 

Dante’s  “Vita  Nuova,”  written  at  the  end  of  the  thirteenth  century,  was 
first  published  in  1309,  when  he  was  forty-four  years  of  age.  At  the  very 
end  of  it  he  seems  to  speak  of  the  oncoming  of  Cosmic  Consciousness. 


I I 2 


Cosmic  Consciousness 


The  “Divine  Comedy”  was  finished  in  1321,  the  time  of  the  action 
being  strictly  confined  to  the  end  of  March  and  the  beginning  of  April, 
1300  [81  : 815]  at  which  time  Dante  was  thirty-five  years  old.  It  seems 
almost  certain  that  this  was  the  date  of  his  illumination.  It  would  be  at  the 
typical  age  and  in  the  typical  season,  and  there  seems  nothing  against  the 
supposition.  It  is  a reasonable  presumption  that  the  earlier  book,  “Vita 
Nuova,”  was  being  written  up  to  the  early  spring  of  1300;  that  when  illu- 
mination took  place  it  was  closed  to  give  place  to  a greater  work  then  to  be 
begun  ; that  the  latter  book,  the  “ Divine  Comedy,”  was  actually  begun  at 
that  date. 


V. 

The  “Vita  Nuova”  [68]  closes  as  follows: 

After  this  sonnet  a wonderful  vision  appeared  to  me,  in  which  I saw  things  which 
made  me  resolve  to  speak  no  more  of  this  blessed  one  (Beatrice)  until  I could  more 
worthily  treat  of  her.  And,  to  attain  to  this,  I study  to  the  utmost  of  my  power,  as  she 
truly  knows.  So  that,  if  it  shall  please  Him  through  whom  all  things  live,  that  my  life 
be  prolonged  for  some  years,  I hope  to  say  of  her  what  was  never  said  of  any  woman. 


VI. 


We  will  now  follow  Dante’s  experience  as  closely  as  possible  in  his  own 
words,  using  always,  as  we  have  done  above,  the  translation  of  Charles  Elliot 
Norton.  And  we  take  first  from  the  “Purgatorio”  passages  descriptive  of 
Dante’s  approach  to  the  divine  land.  When  Dante  is  about  to  enter  Cosmic 
Consciousness  Virgil  says  of  him  : 


There  are  two  points  here  well  worthy  of  being 
noted  : (i)  When  the  Cosmic  Sense  comes  the 

rules  and  standards  belonging  to  self  conscious- 
ness are  suspended.  “ Confronted,  turned  back, 
laid  away”  [193  : 153],  is  Whitman’s  expression. 
No  man  with  the  Cosmic  Sense  will  take  direction 
(in  the  affairs  of  the  soul)  from  any  other  man  or 
any  so-called  God.  In  his  own  heart  he  holds  the 
highest  accessible  standard,  and  to  that  he  will  and  must  adhere  ; that  only  can  he  obey.  (2)  The 
other  is  the  duplication  of  the  individual  : “ Thee  over  thyself.”  Compare  with  these  words  “The 
other  I am,”  of  Whitman  ; “ 'Tis  thee  (myself)  that  for  myself  1 praise,”  of  “ Seakespeare  ” [176  : 
62]  ; “If  any  man  is  in  Christ  he  is  a new  creature,”  of  Paul  ; “ Except  a man  be  born  anew,” 
of  Jesus.  A new  individual  must  be  born  within  the  old  one,  and,  being  so  born,  will  live  its  own 
distinct  life. 


Expect  no  more  or  word  or  sign  from 
me.  Free,  upright  and  sane  in  thine  own 
free  will,  and  it  would  be  wrong  not  to  act 
according  to  its  pleasure  ; wherefore  thee 
over  thyself  I crown  and  mitre  [71  : 176] . 


Virgil  withdraws.  The  self  conscious  mind  abdicates  its  sovereignty  in 
presence  of  the  greater  authority.  Dante  comes  into  immediate  relation 
with  Beatrice — Cosmic  Consciousness. 


Dante 


113 


A lady  appeared  to  me  robed  with  the 
color  of  living  flame.  I turned  me  to  the 
left  with  the  confidence  with  which  the 
little  child  runs  to  his  mother  when  he  is 
frightened,  or  when  he  is  troubled,  to  say 
to  Virgil  : “ Less  than  a drachm  of  blood 
remains  in  me  that  does  not  tremble,  I 
recognize  the  signals  of  the  ancient  flame 
but  Virgil  had  left  us  deprived  of  himself 
[71  : 191]. 

And  as  my  face  stretched  upward  my 
eyes  saw  Beatrice.  Beneath  her  veil  and 
beyond  the  stream  she  seemed  to  me  more 
to  surpass  her  ancient  self  than  she  sur- 
passed the  others  here  when  she  was  here 
[71  : 198]. 

When  I was  near  the  blessed  shore  the 
beautiful  lady  [nature  ?]  opened  her  arms, 
clasped  my  head  and  plunged  me  in  where 
it  behooved  that  I should  swallow  the 
water  [71  : 199]. 

Oh,  splendor  of  living  light  eternal ! 
who  hath  become  so  pallid  under  the 
shadow  of  Parnassus,  or  hath  so  drunk  at 
its  cistern  that  he  would  not  seem  to  have 
his  mind  encumbered,  trying  to  represent 
thee  as  thou  didst  appear  there,  where  in 
harmony  the  heaven  overshadows  thee 
when  in  the  open  air  thou  didst  thyself 
disclose  [71  : 201]  ? 


The  Cosmic  Sense  robed  with  the  subjective 
light.  At  the  threshold  of  the  new  sense  Virgil 
(the  type  here  of  human  faculty  short  of  it)  leaves 
Dante.  Not  that  simple  and  self  consciousness 
leave  us  when  we  enter  Cosmic  Consciousness, 
but  they  do  cease  to  guide  us — “the  eyesight  has 
another  eyesight,  the  hearing  another  hearing, 
and  the  voice  another  voice”  [193  : 342]. 


The  new  world  is  still  veiled  and  far  off,  but 
even  so  its  glory  far  transcends  anything  in  the 
old  world  of  mere  self  consciousness. 


“The  drinking  of  the  waters  of  Lethe,  which 
obliterate  the  memory  of  sin.” — Norton’s  note. 
There  is  no  sense  of  sin  in  Cosmic  Consciousness. 


The  best  prepared  poet  (on  the  level  of  self 
consciousness)  by  study  and  practice  could  not 
portray  the  new  world,  when  it  freely  (in  the  open 
air)  discloses  itself.  “No  shuttered  room  or 
school  can  commune  with  me,”  says  the  Cosmic 
Sense  by  the  tongue  of  Whitman  [193  : 75]. 


Beatrice  (the  Cosmic  Sense)  says  to  Dante  : 


Thou  shalt  be  with  me  without  end  a 
citizen  of  that  Rome  whereof  Christ  is  a 
Roman  [71  : 206]. 

Again  Beatrice  says  to  him  : 

From  fear  and  from  shame  I wish  that 
thou  henceforth  divest  thyself  [71  ; 21 1]. 


Dante  enters  into  equality  with  Jesus.  Com- 
pare Whitman’s  “To  him  who  was  crucified” 
[193  : 298]. 


Compare  Balzac’s  “Jesus  was  a Specialist,” 
and  Paul’s  “Heirs  of  God  and  joint  heirs  with 
Christ.”  Neither  fear  nor  shame  can  exist  along 
with  the  Cosmic  Sense. 


VII. 

So  much  lor  the  approach  to  the  Cosmic  Sense.  Let  us  see  next  what 
Dante  says  of  it  after  having  entered  into  it. 

The  glory  of  him  who  moves  every-  So  Paul  heard  “unspeakable  words,”  and 
thing  penetrates  through  the  universe  and  Whitman  when  he  “ tried  to  tell  the  best  ’ ’ of  that 
, . ° ° which  he  had  seen  became  dumb, 

shines  m one  part  more  and  m another 

less.  In  the  heaven  that  receives  most 


Cosmic  Consciousness 


114 


of  its  light  I have  been,  and  have  seen  things  which  he  who  descends  from  there  above 
neither  knows  how  nor  is  able  to  recount  [72  : i]. 

On  a sudden  day  seemed  to  be  added  to 

da\'  as  if  he  who  is  able  had  adorned  the  “As  in  a swoon,  one  instant,  another  sun,  in- 
1 -.i  .1  -\  effable,  full  dazzles  me  ” [102  : 207I. 

heaven  with  another  sun  [72  : 4J . l y /j- 


This  is,  of  course,  the  subjective  light  seen  by  Mohammed,  Paul  and 
others  at  the  moment  of  entrance  into  the  Cosmic  Sense. 


Beatrice  was  standing  with  her  eyes 
wholly  fixed  on  the  eternal  wheels,  and  on 
her  I fixed  my  eyes  from  there  above  re- 
moved. Looking  at  her,  I inwardly  be- 
came such  as  Glaucus*  became  on  tasting 
of  the  herb  which  made  him  consort  in  the 
sea  of  the  other  gods.  Transhumanizing 
cannot  be  signified  in  words  ; therefore,  let 
the  examplef  suffice  for  him  to  whom  grace 
reserves  experience.  If  I was  only  what 
of  me  thou  didst  last  create, j;  O love  that 
governest  the  heavens,  thou  knowest,  who 
with  thy  light  didst  lift  me. 

When  the  revolution  which  thou,  being 
desired,  makest  eternal  § made  me  attent 
unto  itself  with  the  harmony  which  thou 
attunest  and  modulatest,  so  much  of  the 
heaven  then  seemed  to  me  enkindled  by 
the  flame  of  the  sun,  that  rain  or  river 
never  made  so  broad  a lake  [72  14]. 


* Glaucus — the  steersman  of  the  ship  Argo,  who 
was  changed  into  a god. 

f Of  Glaucus. 

J If  I continued  to  be  a mere  man. 

g The  desire  for  God  leads  a man  from  self  to 
Cosmic  Consciousness,  and  that  revolution,  when 
effected,  is  eternal. 


When  Dante  awoke  into  the  Cosmic  Sense, 
into  the  new  Cosmos,  the  first  thing  to  strike  him 
(as  it  is  and  must  be  the  first  thing  to  strike  every 
one  who  so  awakes)  was  the  vision  of  the  ‘ ‘ Eter- 
nal Wheels” — the  “Chain  of  Causation” — the 
universal  order — a vision  infinitely  beyond  ex- 
pression by  human  words.  His  new  self — Bea- 
trice— had  its  eyes  fixed  on  this,  the  Cosmic  un- 
folding. Gazing  thereupon  the  Cosmic  vision  and 
the  Cosmic  rapture  transhumanized  him  into  a 
god.  It  is  this  vision  of  the  universal  order  com- 
ing instantaneously,  lighting  the  world  as  lightning 
illumines  the  landscape,  but,  unlike  lightning,  remaining,  that  has  led  the  present  writer  to  adopt  the 
name  “Cosmic  Consciousness" — a Consciousness  of  the  Cosmos.  Compare  with  Dante's  Gautama’s 
experience  as  given  in  the  Maha  Vegga  [163  : 208]  : “ During  the  first  watch  of  the  night  he  fixed 

his  mind  upon  the  chain  of  causation  ; during  the  second  watch  he  did  the  same ; during  the  third  he 
did  the  same.”  And,  as  already  shown,  this  is  among  the  very  earliest  and  most  reliable  accounts  of 
the  illumination  of  the  Buddha. 


After  illumination  Dante  wrote  the  “ Divine  Comedy.”  In  it  (as  a whole) 
must  be  sought  the  expression,  such  as  Dante  could  give,  of  the  Cosmic 
vision.  It  is,  therefore,  a parallel  statement  with  the  Qur’an,  the  Upanishads, 
Suttas,  the  Pauline  Epistles,  the  words  of  Jesus,  the  “ Comedie  Humaine,” 
the  “Leaves  of  Grass,”  the  “Shakespeare”  drama  and  “Sonnets,”  the  works 
of  Behmen,  and  “Towards  Democracy.” 

To  sum  up,  we  have  in  this  case: 

a.  The  characteristic  suddenness  that  belongs  to  the  oncoming  of  the 
Cosmic  Sense. 

b.  Illumination  occurs  at  the  typical  age  and  time  of  year. 


Las  Casas 


115 


c.  The  subjective  light  is  a strongly  marked  feature. 

d.  Intellectual  illumination. 

e.  Moral  elevation. 

f.  The  sense  of  immortality. 

S'.  The  extinction  of  the  sense  of  sin  and  of  shame  and  of  fear  of  death. 

o 


Chapter  7. 
Bartolome  Las  Casas. 


Born  1474  ; died  1566. 

“One of  the  most  remarkable  men  of  the  sixteenth  century”  [128  : 206]. 
“ Las  Casas  was  the  brightest  star  of  this  small  constellation  [the  early 
Spanish- Americans] . With  the  eye  of  a seer  he  saw,  and,  in  the  words  of  a 
prophet,  he  foretold  the  judgment  that  w^ould  fall  on  Spain  for  the  horrors 
perpetrated  on  the  wretched  aborigines”  [119  ; 706]. 

“ Bartolome  de  las  Casas  was  born  in  Seville  in  1474.  His  family,  one 
of  the  noblest  in  Spain,  was  of  French  origin,  dscended  from  the  Viscounts 
of  Limoges.  They  were  already  in  Spain  before  the  thirteenth  century,  and 
played  a distinguished  part  in  the  conquest  of  Seville  from  the  Moors  by 
Ferdinand  III  of  Castile,  in  1252.  From  that  time  forward  members  of  the 
family  were  to  be  found  in  positions  of  trust,  and  among  their  marked  traits 
of  character  were  invincible  courage  and  spotless  integrity.  By  birth  and 
training  Bartolome  was  an  aristocrat  to  the  very  tips  of  his  fingers  ” 
[89  : 4371- 

Las  Casas  went  to  Hispanolia  and  settled  on  an  estate  in  that  island  in  1502. 

Little  is  known  of  his  first  occupation  there,  except  that  he  seems  to  have  been 
more  or  less  concerned  in  money-making,  like  all  the  other  settlers.  About  1510  he 
was  ordained  as  a priest.  He  fulfilled  three  or  four  vocations,  being  an  eager  man  of 
business,  a laborious  and  accurate  historian,  a great  reformer,  a great  philanthropist  and 
a vigorous  ecclesiastic  [98  : 2] . 

He  was  eloquent,  acute,  truthful,  bold,  self-sacrificing,  pious  [98  : 3] . 

His  was  one  of  the  lives  that  are  beyond  biography,  and  require  a history  to  be 
written  in  order  to  illustrate  them.  His  career  affords,  perhaps,  a solitary  instance  of  a 
man  who,  being  neither  a conqueror,  a discoverer  nor  an  inventor,  has,  by  the  pure 
force  of  benevolence,  become  so  notable  a figure  that  large  portions  of  history  can- 
not be  written,  or  at  least  cannot  be  understood,  without  the  narrative  of  his  deeds  and 
efforts  being  made  one  of  the  principal  threads  upon  which  the  history  is  strung.  In 
early  American  history  Las  Casas  is,  undoubtedly,  the  principal  figure.  He  has  been 
justly  called  “the  Great  Apostle  of  the  Indies”  [98  : 289]. 

He  was  a person  of  such  immense  ability  and  strength  of  character  that  in  whatever 


Cosmic  Consciousness 


1 16 

age  of  the  world  he  had  lived  he  would  undoubtedly  have  been  one  of  its  foremost  men. 
As  a man  of  business  he  had  rare  executive  power.  He  was  a great  diplomatist  and  an 
eloquent  preacher,  a man  of  titanic  energy,  ardent  but  self-controlled,  of  unconquerable 
tenacity,  warm-hearted  and  tender,  calm  in  his  judgments,  shrewdly  humorous,  abso- 
lutely fearless  and  absolutely  true.  He  made  many  and  bitter  enemies,  and  some  of 
them  were  unscrupulous  enough ; but  I believe  no  one  has  ever  accused  him  of  any 
worse  sin  than  extreme  fervor  of  temperament.  His  wrath  would  rise  to  a white  heat 
and  indeed  there  was  occasion  enough  for  it.  He  was  also  very  apt  to  call  a spade  a 
spade,  and  to  proclaim  unpleasant  truths  with  pungent  emphasis  [89  : 439] . 

By  the  year  1510  the  slavery  of  the  Indians,  under  the  names  repartimentos  and 
encomiendas,  had  become  deplorably  cruel.  An  Indian’s  life  was  counted  of  no  value. 
It  was  cheaper  to  work  an  Indian  to  death  and  get  another  than  to  take  care  of  him, 
and  accordingly  the  slaves  were  worked  to  death  without  mercy.  From  time  to  time 
they  rose  in  rebellion,  then  they  were  “slaughtered  by  the  hundreds,  burned  alive,  im- 
paled on  sharp  stakes,  torn  to  pieces  by  bloodhounds  ’’  [89  : 443]. 

Las  Casas  was  by  natural  endowment  a many-sided  man,  who  looked  at  human 
affairs  from  various  points  of  view.  Under  other  circumstances  he  need  not  necessarily 
have  developed  into  a philanthropist,  though  any  career  into  which  he  might  have  been 
drawn  could  not  have  failed  to  be  hohorable  and  noble.  At  first  he  seems  to  have  been 
what  one  might  call  worldly-minded.  But  the  most  interesting  thing  about  him  we 
shall  find  to  be  his  steady  intellectual  and  spiritual  development ; from  year  to  year  he 
rose  to  higher  and  higher  planes  of  thought  and  feeling.  He  was  at  first  a slave-owner, 
like  the  rest,  and  had  seen  no  harm  in  it.  But  from  the  first  his  kindly,  sympathetic 
nature  asserted  itself,  and  his  treatment  of  his  slaves  was  such  that  they  loved  him.  He 
was  a man  of  striking  and  easily  distinguishable  aspect,  and  the  Indians  in  general,  who 
fled  from  the  sight  of  a white  man,  came  soon  to  recognize  him  as  a friend  who  could 
always  be  trusted  [89  : 448]. 

About  15 1 2-13  Velasquez  conquered  Cuba,  reducing  the  natives  to 
slavery.  Las  Casas  presently  followed  him  into  the  island,  and  received 
from  him  a half  interest  in  a large  village  of  Indians.  He  entered  into  pos- 
session as  a mere  matter  of  course,  and  settled  down  in  the  island. 

We  come  now  to  the  definite  fact  which,  if  it  can  be  relied  upon  as  hav- 
ing happened  as  told,  proves  (along  with  the  facts  of  his  life)  that  Las  Casas 
was  a case  of  Cosmic  Consciousness.  Not  only  so,  but  it  would  seem — from 
his  supreme  physical  and  mental  vigor,  prolonged  to  a great  age,  from  his 
splendid  moral  nature,  from  his  intellect,  said  to  be  proved  by  his  writings 
to  be  first-class,  from  his  personal  magnetism  and  from  his  high  spiritual  en- 
dowments— that  this  man  stands  among  the  supreme  examples  of  those  who 
have  been  endowed  with  this  splendid  faculty. 

It  was  the  duty  of  Las  Casas  to  say  mass,  and  now  and  then  to  preach,  and  in 
thinking  of  his  sermon  for  Pentecost,  1514,  he  opened  his  Bible,  and  his  eyes  alighted 
upon  these  verses,  in  the  thirty-fourth  chapter  of  Ecclesiasticus  : 

“ The  Most  High  is  not  pleased  with  the  offerings  of  the  wicked ; neither  is  he 
pacified  for  sin  by  the  multitude  of  sacrifices. 

“ The  bread  of  the  needy  is  their  life  ; he  that  defraudeth  him  thereof  is  a man  of  blood. 


Las  Casas  1 1 7 

“ He  that  taketh  away  his  neighbor’s  living  slayeth  him  ; and  he  that  defraudeth  the 
laborer  of  his  hire  is  a shedder  of  blood.” 

As  he  read  these  words  a light  from  heaven  seemed  to  shine  upon  Las  Casas.  The 
scales  fell  from  his  eyes.  He  saw  that  the  system  of  slavery  was  wrong  in  principle 
[89  : 450]. 

At  this  time  Las  Casas  was  forty  years  of  age.  Fiske  goes  on  to  tell  how 
for  fifty-two  more  years  he  lived  one  of  the  most  active,  beautiful  and  benefi- 
cent of  lives,  dying  at  last  “in  Madrid,  after  a few  days’  illness,  at  the  age 
of  ninety-two.  In  all  this  long  and  arduous  life — except  for  a moment,  per- 
haps, on  the  crushing  news  of  the  destruction  of  his  colony  upon  the  Pearl 
Coast — we  find  no  record  of  work  interrupted  by  sickness,  and  to  the  very 
last  his  sight  was  not  dim  nor  his  natural  force  abated”  [89  ; 481]. 

Fiske  concludes : 

In  contemplating  such  a life  as  that  of  Las  Casas  all  words  of  eulogy  seem  weak 
and  frivolous.  The  historian  can  only  bow  in  reverent  awe  before  a figure  which  is  in 
some  respects  the  most  beautiful  and  sublime  in  the  annals  of  Christianity  since  the 
apostolic  age.  When  now  and  then  in  the  course  of  the  centuries  God’s  providence 
brings  such  a life  into  this  world,  the  memory  of  it  must  be  cherished  by  mankind  as 
one  of  its  most  precious  and  sacred  possessions.  For  the  thoughts,  the  words,  the 
deeds  of  such  a man,  there  is  no  death.  The  sphere  of  their  influence  goes  on  widen- 
ing forever.  They  bud,  they  blossom,  they  bear  fruit,  from  age  to  age  [89  : 482]. 

As  Las  Casas  wrote,  evidence  more  or  less  decisive  on  the  point  here 
raised  should  be  found  under  his  own  hand.  But  most  of  his  compositions 
were  short  and  were  occupied  with  special  and  current  topics ; the  work  in 
which  (if  at  all)  he  may  have  touched  upon  the  supposed  event  in  his  per- 
sonal history  is  his  “ Historia  General  de  las  Indias,”  and  this,  unfortu- 
nately, has  never  been  printed. 

At  his  death  he  left  it  to  .the  convent  of  San  Gregorio,  at  Valladolid,  with  directions 
that  it  should  not  be  printed  for  forty  years,  nor  be  seen  during  that  time  by  any  lay- 
man or  member  of  the  fraternity.  . . . The  Royal  Academy  of  History  revised  the  first 
volume  some  years  since  with  a view  to  the  publication  of  the  whole  work  ; but  the  in- 
discreet and  imaginative  style  of  the  composition,  according  to  Navarrete,  and  the  con- 
sideration that  its  most  important  facts  were  already  known  through  other  channels, 
induced  that  body  to  abandon  the  design.  With  deference  to  their  judgment,  it  seems 
to  me  a mistake.  Las  Casas,  with  every  deduction,  is  one  of  the  great  writers  of  the 
nation — great  from  the  important  truths  which  he  discerned  when  none  else  could  see 
them,  and  with  the  courage  with  which  he  proclaimed  them  to  the  world.  They  are 
scattered  over  his  history  as  well  as  his  other  writings.  They  are  not,  however,  the 
passages  transcribed  by  Herrara  [128  : 212]. 

It  is  a fair  inference,  from  the  above  remarks,  that  the  writings  of  Las 
Casas  have  the  qualities  usually  found  in  those  which  proceed  from  Cosmic 
Consciousness,  such  as  boldness,  originality,  unconventionality,  keen  insight. 


ii8 


Cosmic  Consciousness 


sympathy,  courage.  And  over  and  above  these  it  is  quite  possible  that  were 
they  examined  they  would  be  found  to  contain  proof,  by  direct  statement, 
that  their  author  possessed  the  Cosmic  Sense. 

To  sum  up  : Las  Casas  was  presumably  possessed  of  Cosmic  Conscious- 

ness, because : 

a.  Of  his  unusual  health  and  strength ; for  this  great  faculty  commonly 
occurs  in  exceptional  physical  organizations. 

b.  Of  his  “striking  aspect”  and  of  the  affection  felt  for  him  by  the  In- 
dians and  others. 

c.  Of  his  mental  growth  after  the  age  at  which  the  intellectual  and  moral 
stature  is  usually  complete. 

d.  Of  the  sudden  and  immense  change  that  took  place  in  him  at  the  age 
of  forty,  when  he  was  past  the  period  of  moral  evolution  within  the  compass 
of  the  ordinary,  self  conscious  man. 

e.  Because  of  the  intellectual,  but  especially  of  the  moral,  stature  attained 
by  him — higher  (it  may  be  safely  said)  than  is  ever  attained  within  the  limits 
of  mere  self  consciousness. 

/.  And  because  of  (if  it  can  be  depended  upon,  and  it  seems  so  likely  that 
it  is  easy  to  believe  it)  the  subjective  light  said  to  have  been  experienced  by 
him  about  Pentecost,  1514.  If  this  could  be  shown  to  be  of  the  same 
character  as  the  light  that  shone  within  Paul,  Mohammed  and  others,  then 
it  would  be  certain  that  Las  Casas  possessed  the  Cosmic  Sense.  Even  as 
the  case  stands  there  is  little  doubt  of  it.  It  must  not  be  forgotten  that  the 
(supposed)  subjective  light  was  the  immediate  forerunner  of  Las  Casas’ 
spiritual  new  birth,  nor  that  this  latter  occurred  at  the  characteristic  time  of 
year — while  he  was  thinking  of  his  sermon  for  Pentecost — therefore  towards 
the  end  of  May  or  early  in  June. 

Chapter  8. 

John  Yepes  {^Called  St.  John  of  the  Cross). 

Born  1542  ; died  1591. 

John  Yepes  was  born  at  Fontibere,  near  Avila,  in  old  Castile,  on  the 
twenty-fourth  of  June,  1542.  His  father  died  when  he  was  a child,  and  his 
mother  was  left  poor.  He  studied  at  the  College  of  Jesuits.  At  twenty-one 
years  of  age  he  took  the  religious  habit  among  the  Carmelite  Friars  at 
Medina.  His  religious  zeal  continually  increased.  When  he  arrived  at  Sal- 
amanca, in  order  to  commence  his  higher  studies,  the  austerities  which  he 


John  Yepes  119 

practiced  were  excessive.  At  twenty-five  years  of  age  he  was  promoted  to 
the  priesthood.  At  the  age  of  about  thirty,  or  perhaps  between  that  age  and 
thirty-three,  he  passed  through  a period  of  “interior  trouble  of  mind,  scru- 
ples and  a disrelish  of  spiritual  exercises  ; . . . the  devils  assaulted  him  with 
violent  temptations ; . . . the  most  terrible  of  all  these  pains  was  that  of 
scrupulosity  and  interior  desolation,  in  which  he  seemed  to  see  hell  open, 
ready  to  swallow  him  up”  [31  : 552]. 

After  some  time  certain  rays  of  light,  comfort  and  divine  sweetness  scattered  these 
mists  and  translated  the  soul  of  the  servant  of  God  into  a paradise  of  interior  delights 
and  heavenly  sweetness  [31  : 552], 

He  had  another  period  of  depression,  followed  by  still  more  perfect  illu- 
mination and  happiness. 

A certain  brightness  darted  from  his  countenance  on  many  occasions — especially 
when  he  came  from  the  altar  or  from  prayer.  It  is  said  that  a heavenly  light  at  times 
shone  from  his  countenance  [31  : 554]. 

He  enjoyed  the  happiness  characteristic  of  the  Cosmic  Conscious  state. 
Butler  quotes  him  as  saying : “ The  soul  of  one  who  serves  God  always 

swims  in  joy,  always  keeps  holiday,  is  always  in  her  palace  of  jubilation, 
ever  singing  with  fresh  ardor  and  fresh  pleasure  a new  song  of  joy  and 
love”  [31  : 557]. 

Two  hours  before  he  died  he  repeated  aloud  the  Miserere  psalm  with  his  brethren  ; 
then  he  desired  one  to  read  him  part  of  the  book  of  Canticles,  appearing  himself  in 
transports  of  joy.  He  at  length  cried  out : “ Glory  be  to  God !”  pressed  the  crucifix  on 
his  breast,  and,  after  some  time,  said  : Lord,  into  thy  Jia7ids  I commetid  my  sold,”  with 

which  words  he  calmly  died,  fourteenth  of  December,  1591,  at  the  age  of  forty-nine 

[31  : 558]. 

For  originating,  or  adhering  to,  some  monastic  forms  he  was,  in  1578, 
imprisoned  for  some  months,  and  it  was  during  this  time,  at  the  age  of 
thirty-six,  that  he  entered  Cosmic  Consciousness. 

On  the  fifteenth  of  August,  1578,  he  had  been  eight  months  in  prison. 
On  the  twenty-fourth  of  June  the  same  year  he  was  thirty-six  years  of  age. 

Illumination  occurred  when  he  was  in  prison  and  apparently  (but  the 
record  is  not  clear  on  this  point)  a very  few  months  before  the  fifteenth  of 
August.  All  available  evidence  considered,  it  seems  about  certain  that  illu- 
mination took  place  in  spring  or  early  summer,  and  that  Yepes  was  within  a 
month  or  two  (before  or  after)  of  his  thirty-sixth  birthday  at  the  time  [112  : 
108]. 

It  was  in  the  same  year,  after  illumination  [112  : 141],  that  he  began  to 
write. 


120 


Cosmic  Consciousness 


The  phenomenon  of  the  subjective  light  seems  to  have  manifested  itself 
with  unusual  intensity  in  this  case. 

Others  are  said  to  have  seen  it.  Also  it  is  said  to  have  lighted  him  about 
the  monastery.  These  latter  statements  doubtless  rest  upon  exaggeration  or 
confusion  such  as  is  found  in  the  description  of  the  same  phenomenon  in 
Paul’s  case.  It  is  curious,  too,  that  in  the  case  of  John  Yepes,  partial  blind- 
ness, lasting  some  days,  followed,  and  was  evidently  in  some  way  connected 
with  the  subjective  light. 

In  the  case  of  Paul  the  blindness  was  more  marked  and  lasted  longer. 
It  would  seem  that  the  centric  disturbance  which  must  coexist  with  the  sub- 
jective light  may  be  so  great  as  to  leave  the  optic  centre,  for  a time,  incapable 
of  reacting  under  its  ordinary  stimulus.  It  seems  clear  that  both  in  the  case 
of  Paul  and  in  that  of  Yepes  the  change  that  gave  rise  to  the  blindness  was 
centric.  One  of  Yepes’  biographers  describes  the  phenomenon  of  the  light 
itself  and  its  effects  upon  his  eyes  in  the  following  words: 

His  cell  became  filled  with  light  seen  by  the  bodily  eye.  One  night  the  friar  who 
kept  him  went  as  usual  to  see  that  his  prisoner  was  safe,  and  witnessed  the  heavenly 
light  with  which  the  cell  was  flooded.  He  did  not  stop  to  consider  it,  but  hurried  to 
the  prior,  thinking  that  some  one  in  the  house  had  keys  to  open  the  doors  of  the  prison. 
The  prior,  with  two  religious  went  at  once  to  the  prison,  but  on  his  entering  the  room 
through  which  the  prison  was  approached  the  light  vanished.  The  prior,  however, 
entered  the  cell,  and,  finding  it  dark,  opened  the  lantern  with  which  he  had  provided 
himself,  and  asked  the  prisoner  who  had  given  him  light.  St.  John  answered  him,  and 
said  that  no  one  in  the  house  had  done  so,  that  no  one  could  do  it  and  that  there  was 
neither  candle  nor  lamp  in  the  cell.  The  prior  made  no  reply  and  went  away,  thinking 
that  the  gaoler  had  made  a mistake. 

St.  John,  at  a later  time,  told  one  of  his  brethren  that  the  heavenly  light,  which  God 
so  mercifully  sent  him,  lasted  the  night  through,  and  that  it  filled  his  soul  with  joy  and 
made  the  night  pass  away  as  if  it  were  but  a moment.  When  his  imprisonment  was 
drawing  to  its  close  he  heard  our  Lord  say  to  him,  as  it  were  out  of  the  soft  light  that 
was  around  him,  ^ am  I)cre;  be  not  afraiU;  S toill  set  tl)ec  free”  [112  : 108]. 

A few  moments  later,  while  making  his  escape  from  the  prison  of  the  monastery,  it 
is  said  that  he  had  a repetition  of  the  experience  as  follows  : 

He  saw  a wonderful  light,  out  of  which  came  a voice,  “ jFoIloto  me.”  He  followed, 
and  the  light  moved  before  him  towards  the  wall  which  was  on  the  bank,  and  then,  he 
knew  not  how,  he  found  himself  on  the  summit  of  it  without  effort  or  fatigue.  He  de- 
scended into  the  street,  and  then  the  light  vanished.  So  brilliant  was  it,  that  for  two  or 
three  days  afterwards,  so  he  confessed  at  a later  time,  his  eyes  were  weak,  as  if  he  had 
been  looking  at  the  sun  in  its  strength  [112  : 116]. 

After  illumination,  and  upon  the  solicitation  of  persons  about  him  who 
saw  that  he  had,  as  Emerson  says,  “a  new  experience,”  he  wrote  several 
books,  the  object  of  which  was  to  convey  to  others  a knowledge  of  the 
new  life  that  had  come  to  him,  and,  if  possible,  to  convey  something  of 


I2I 


John  Yepes 


that  new  life  itself.  The  following  extracts  are  chosen  because  they  exhibit 
with  some  clearness  the  mental  status  and  attitude  of  the  man  John 
Yepes  after  illumination,  and  so  contribute  toward  a picture  of  Cosmic 
Consciousness  : 


It  is  clearly  necessary  for  the  soul,  aim- 
ing at  its  own  supernatural  transformation, 
to  be  in  darkness  and  far  removed  from  all 
that  relates  to  its  natural  condition,  the  sen- 
sual and  rational  parts.  The  supernatural 
is  that  which  transcends  nature,  and,  there- 
fore, that  which  is  natural  remains  below. 
Inasmuch  as  this  union  and  transformation 
are  not  cognizable  by  sense  or  any  human 
power,  the  soul  must  be  completely  and 
voluntarily  empty  of  all  that  can  enter  into 
it,  of  every  affection  and  inclination,  so  far 
as  it  concerns  itself  [203  : 71]. 

On  this  road,  therefore,  to  abandon  one’s 
own  way  is  to  enter  on  the  true  way,  or. 


This  is  the  doctrine  of  the  suppression  and  ef- 
facement  of  thought,  and  the  subjection  of  desire 
taught  by  Hindu  illuminati  from  the  time  of 
Buddha  until  to-day  — a doctrine  undoubtedly 
resting  on  actual  experience  [154  : 68  and  56  : 164 
et  seq.]. 

N.  B. — The  author  of  the  Bhagavatgita  is  not 
given  in  this  volume  as  a case  of  Cosmic  Con- 
sciousness for  the  reason  that  nothing  is  known  of 
his  personality.  The  Divine  Lay,  itself,  however, 
carries  on  its  face  the  proof  that  he  was  so — in  it 
Krishna  is  the  Cosmic  Sense,  and  the  speeches  of 
Krishna  the  utterances  of  Cosmic  Consciousness. 


Method  of  attainment  of  Cosmic  Consciousness 
and  general  description  of  it. 


to  speak  more  correctly,  to  pass  onwards 

to  the  goal ; and  to  forsake  one’s  own  way  is  to  enter  on  that  which  has  none,  namely, 
God.  For  the  soul  that  attains  to  this  state  has  no  ways  or  methods  of  its  own,  neither 
does  it  nor  can  it  lean  upon  anything  of  the  kind.  I mean  ways  of  understanding, 
perceiving,  or  feeling,  thought  it  has  all 


ways  at  the  same  time,  as  one  who  pos- 
sesssing  nothing,  yet  possesseth  everything. 

For  the  soul  courageously  resolved  on 
passing,  interiorly  and  exteriorly,  beyond 
the  limits  of  its  own  nature,  enters  inimit- 
ably within  the  supernatural,  which  has  no 
measure,  but  contains  all  measure  immi- 
nently within  itself  To  arrive  there  is  to 
depart  hence,  going  away,  out  of  oneself, 
as  far  as  possible  from  this  vile  state  to 
that  which  is  the  highest  of  all.  There- 
fore, rising  above  all  that  may  be  known 
and  understood,  temporally  and  spiritually, 
the  soul  must  earnestly  desire  to  reach 
that  which  in  this  life  cannot  be  known, 
and  which  the  heart  cannot  conceive  ; and, 
leaving  behind  all  actual  and  possible  taste 
and  feeling  of  sense  and  spirit,  must  de- 
sire earnestly  to  arrive  at  that  which  tran- 
scends all  sense  and  all  feeling.  In  order  that  the  soul  may  be  free  and  unembarrassed 
for  this  end  it  must  in  no  wise  attach  itself — as  I shall  presently  explain  when  I treat  of 
this  point — to  anything  it  may  receive  in  the  sense  or  spirit,  but  esteem  such  as  of  much 
less  importance.  For  the  more  importance  the  soul  attributes  to  what  it  understands, 
feels  and  imagines,  and  the  greater  the  estimation  it  holds  it  in,  whether  it  be  spiritual 


All  ways  at  the  same  time : Carpenter  tries  to 
express  this  experience  as  follows  : " What  is  the 
exact  nature  of  this  mood — of  this  illuminant 
splendor  ? All  I can  say  is,  there  seems  to  be  a 
vision  possible  to  man  as  from  some  more  uni- 
versal standpoint,  free  from  the  obscurity  and 
localism  which  especially  connect  themselves  with 
the  passing  clouds  of  desire,  fear  and  all  ordinary 
thought  and  emotion — in  that  sense  another  and 
separate  faculty  ; and  as  vision  always  means  a 
sense  of  light,  so  here  is  a sense  of  inward  light, 
unconnected  of  course  with  the  mortal  eye,  but 
bringing  to  the  eye  of  the  mind  the  impression 
that  it  sees  and  by  means  of  a medium  which 
washes,  as  it  were,  the  interior  surfaces  of  all  ob- 
jects and  things  and  persons — how  can  I express 
it  ? — and  yet  this  is  most  defective,  for  the  sense 
is  a sense  that  one  is  those  objects  and  things  and 
persons  that  one  perceives  (and  the  whole  uni- 
verse)— a sense  in  which  sight  and  touch  and 
hearing  are  all  fused  in  identity  ” [62] . 


122 


Cosmic  Consciousness 


or  not,  the  more  it  detracts  from  the  supreme  good,  and  the  greater  will  be  its  delay  in 
attaining  to  it.  On  the  other  hand,  the  less  that  it  esteems  all  that  it  may  have  in  com- 
parison with  the  supreme  good,  the  more  does  it  magnify  and  esteem  the  supreme  good, 
and  consequently  the  greater  the  progress  towards  it.  In  this  way  the  soul  draws 
nearer  and  nearer  to  the  divine  union,  in  darkness,  by  the  way  of  faith,  which,  though 
it  be  also  obscure,  yet  sends  forth  a marvellous  light.  Certainly,  if  the  soul  will  [if  it 
persists  in  wishing  and  striving  to]  see,  it  thereby  becomes  instantly  more  blind  as  to 
God,  than  he  who  should  attempt  to  gaze  upon  the  sun  shining  in  its  strength.  On 
this  road,  therefore,  to  have  our  own  faculties  in  darkness  is  to  see  the  light  [203  : 
74-5]- 


So  Balzac  says  that  self  consciousness,  while 
glorious  for  what  it  has  done,  is  at  the  same  time 
baneful,  because  it  precludes  man  from  entering 
the  Cosmic  Conscious  life,  which  leads  to  the  infi- 
nite— which  alone  can  explain  God  [5  : 142]. 


The  more  the  soul  strives  to  become 
blind  and  annihilated  as  to  all  interior  and 
exterior  things,  the  more  it  will  be  filled 
with  faith  and  love  and  hope.  But  this 
love  at  times  is  neither  comprehended  nor 
felt,  because  it  does  not  establish  itself  in  the  senses  with  tenderness,  but  in  the  soul 
with  fortitude,  with  greater  courage  and  resolution  than  before  ; though  it  sometimes 
overflows  into  the  senses,  and  shows  itself  tender  and  gentle.  In  order,  then,  to  attain 
to  this  love,  joy  and  delight  which  visions  effect,  it  is  necessary  that  the  soul  should 
have  fortitude  and  be  fortified,  so  as  to  abide  willingly  in  emptiness  and  darkness,  and  to 
lay  the  foundation  of  its  love  and  delight  on  what  it  neither  sees  nor  feels,  on  what  it 
cannot  see  nor  feel — namely,  on  God  incomprehensible  and  supreme.  Our  way  to  him 
is  therefore,  of  necessity,  in  self  denial  [203  : 202]. 

Though  it  be  true,  as  I have  said,  that 

. ^ . ’ 11-  The  distinction  between  the  self  conscious  life 

God  IS  always  in  every  soul,  bestowing  even  at  its  best  and  the  life  of  Cosmic  Conscious- 
upon  it  and  preserving  to  it,  by  his  pres-  ness, 
ence,  its  natural  being,  yet  for  all  this  he 

does  not  always  communicate  the  supernatural  life.  For  this  is  given  only  by  love  and 
grace,  to  which  all  souls  do  not  attain,  and  those  who  do,  do  not  in  the  same  degree, 
for  some  rise  to  higher  degrees  of  love  than  others.  That  soul,  therefore,  has  greater 
communion  with  God  which  is  most  advanced  in  love — that  is,  whose  will  is  most  con- 
formable to  the  will  of  God.  And  that  soul  which  has  reached  perfect  conformity  and 
resemblance  is  perfectly  united  with,  and  supernaturally  transformed  in,  God.  For 
which  cause,  therefore,  as  I have  already  explained,  the  more  the  soul  cleaves  to  created 
things,  relying  on  its  own  strength,  by  habit  and  inclination,  the  less  is  it  disposed  for 
this  union,  because  it  does  not  completely  resign  itself  into  the  hands  of  God,  that  he 
may  transform  it  supernaturally  [203  : 78], 


At  other  times,  also,  the  divine  light 
strikes  the  soul  with  such  force  that  the 
darkness  is  unfelt  and  the  light  unheeded  ; 
the  soul  seems  unconscious  of  all  it  knows, 
and  is  therefore  lost,  as  it  were,  in  forget- 
fulness, knowing  not  where  it  is  nor  what 
has  happened  to  it,  unaware  of  the  lapse 
of  time. 

It  may  and  does  occur  that  many  hours 
pass  while  it  is  in  this  state  of  forgetfulness  ; 
all  seems  but  a moment  when  it  again  re- 
turns to  itself  [203  : 127]. 


“ Louis  had  a well-defined  attack  of  catalepsy^. 
He  remained  standing  for  fifty-nine  hours  motion- 
less, his  eyes  fixed,  without  speaking  or  eating, 
etc.”  [5  ; 127].  This  experience  of  Lambert’s 
(Balzac’s)  belongs  to  the  period  of  illumination  as 
in  the  case  of  Yepes. 


It  is  probable  that  a similar  experience  in  the 
same  circumstances  is  common  though  not  uni- 
versal. 


123 


John  Yepes 


Yepes’  thought  is  that  God  is  always  existent  in  the  human  soul,  but  (in 
general)  in  a passive  or  sleeping  state,  or  at  least  outside  consciousness, 
The  soul  that  knows  that  God  is  in  it  is  blessed,  but  the  soul  in  which  God 
wakes  is  that  which  is  supremely  blessed.  This  waking  of  God  in  the  soul 
is  what  is  called  in  the  present  volume  “ Cosmic  Consciousness.” 


O how  blessed  is  that  soul  which  is  ever 
conscious  of  God  reposing  and  resting 
within  it.  . . . He  is  there,  as  it  were, 
asleep  in  the  embraces  of  the  soul  and  the 
soul  is  in  general  conscious  of  his  pres- 
ence and  in  general  delights  exceedingly 
in  it.  If  he  were  always  awake  in  the  soul 

the  communications  of  knowledge  and  love  would  be  unceasing,  and  that  would  be  a 
state  of  glory.  If  he  awakes  but  once,  merely  opening  his  eyes,  and  affects  the  soul  so 
profoundly,  what  would  become  of  it  if  he  were  continually  awake  within  it  [206  : 506]  ? 


Yepes  says  ; God  is  always  in  man,  and  very 
commonly  the  soul  is  aware  of  his  (passive)  pres- 
ence. It  is  as  if  he  slept  in  the  soul.  If  he  wakes 
up  only  once  in  a man’s  whole  life  the  experience 
of  that  instant  affects  the  whole  of  life.  If  the 
experience  of  that  instant  should  be  indefinitely 
prolonged  what  soul  could  bear  it  ? 


One  of  the  characteristics  of  the  Cosmic  Sense  many  times  touched,  and 
to  be  touched,  upon  is  the  identification  of  the  person  with  the  universe  and 
everything  in  the  universe.  When  Gautama  or  Plotinus  expresses  this  fact 
it  is  called  “Mysticism.”  When  Whitman  gives  it  voice  it  is  “Yankee  blus- 
ter.” What  shall  we  call  it  when  a simple,  humble-minded  Spanish  monk 
of  the  sixteenth  century  says  of  it  in  such  plain  language  as  the  following  ? 


The  heavens  are  mine,  the  earth  is  mine, 
and  the  nations  are  mine ; mine  are  the 
just,  and  the  sinners  are  mine;  mine  are 
the  angels  and  the  Mother  of  God  ; all 
things  are  mine,  God  himself  is  mine  and 
for  me,  because  Christ  is  mine  and  all  for 
me.  What  dost  thou  then  ask  for,  what 
dost  thou  seek  for,  O my  soul  ? All  is 
thine — all  is  for  thee.  Do’ not  take  less  r 


So  'Whitman  tells  us  : “As  if  one  fit  to  own 

things  could  not  at  pleasure  enter  upon  all  and 
incorporate  them  into  himself  or  herself  ” [193  : 
214].  And  again;  “What  do  you  suppose  j 
would  intimate  to  you  in  a hundred  ways  but  that 
man  or  woman  is  as  good  as  God  ? And  that 
there  is  no  God  any  more  divine  than  yourself” 
[193  : 299]. 

r rest  with  the  crumbs  which  fall  from  the 


table  of  thy  father.  Go  forth  and  exult  in  thy  glory,  hide  thyself  in  it,  and  rejoice,  and 
thou  shalt  obtain  all  the  desires  of  thy  heart  [206  : 607] . 

Visions  of  incorporeal  substances,  as  of 


The  Cosmic  vision  compared  in  a few  common- 
sense  words  with  more  ordinary  “visions”  of,  for 
instance,  angels  and  spirits,  in  which  Yepes  seems 
to  have  little  faith. 


angels  and  of  souls,  are  neither  frequent 
nor  natural  in  this  earthly  life,  and  still 
less  so  is  the  vision  of  the  divine  essence, 
which  is  peculiar  to  the  blessed,  unless  it 

be  communicated  transiently  by  a dispensation  of  God,  or  by  conservation  of  our 
natural  life  and  condition,  and  the  abstraction  of  the  spirit ; as  was  perhaps  the  case  of 


St.  Paul  when  he  heard  the  unutterable  secrets  in  the  third  heaven.  ” Whether  in  the 
body,”  saith  he,  “I  know  not,  or  out  of  the  body,  I know  not;  God  knoweth.”  It  is 
clear  from  the  words  of  the  apostle  that  he  was  carried  out  of  himself,  by  the  act  of 
God,  as  to  his  natural  existence  [203  : 198—9]  . 

Knowledge  of  pure  truth  requires,  for  “Beyond  all  words.”  This  is  the  universal 
its  proper  explanation,  that  God  should  experience. 


Cosmic  Consciousness 


1 24 


hold  the  hand  and  wield  the  pen  of  the  writer.  Keep  in  mind,  my  dear  reader,  that 
these  matters  are  beyond  all  words.  But  as  my  purpose  is  not  to  discuss  them  but 
to  teach  and  direct  the  soul  through  them  to  the  divine  union,  it  will  be  enough  if  I 
speak  of  them  concisely  within  certain  lim- 


its, so  far  as  my  subject  requires  it.  This 
kind  of  vision  is  not  the  same  with  the  in- 
tellectual visions  of  bodily  things.  It  con- 
sists in  comprehending  or  seeing  with  the 
understanding  the  truths  of  God,  or  of 
things  or  concerning  things  which  are,  have 
been,  or  will  be.  It  is  most  like  to  the  spirit 
of  prophecy,  as  I shall  perhaps  hereafter 
e.xplain.  This  kind  of  knowledge  is  two- 
fold : one  relates  to  the  Creator,  the 


An  attempt  to  indicate  the  radical  difference 
between  the  knowledge  which  belongs  to  the  self 
conscious  mind  and  the  consciousness  of  truth 
proper  to  the  Cosmic  Conscious  mind.  To  indi- 
cate also  the  joy  of  Cosmic  Consciousness  and 
the  impossibility  of  expressing  in  the  only  lan- 
guage we  have  (the  language  of  self  conscious- 
ness) either  what  is  seen  or  what  is  felt  in  the 
Cosmic  Conscious  state.  “When  I undertake,” 
says  Whitman,  “to  tell  the  best  I find  I cannot, 
my  tongue  is  ineffectual  on  its  pivots,  my  breath 
will  not  be  obedient  to  its  organs,  I become  a 
dumb  man”  [193  : 179]. 


other  to  creatures.  And  though  both 
kinds  are  most  full  of  sweetness,  the  delight  produced  by  that  which  relates  to  God  is 
not  to  be  compared  with  aught  beside  ; and  there  are  neither  words  nor  language  to 
describe  it,  for  it  is  the  knowledge  of  God  himself  and  his  delights  [203  : 205]. 

In  so  far  as  this  becomes  pure  contemplation,  the  soul  sees  clearly  that  it  cannot 
describe  it  otherwise  than  in  general  terms  which  the  abundance  of  delight  and  happiness 
forces  from  it.  And  though  at  times,  when  this  knowledge  is  vouchsafed  to  the  soul, 
words  are  uttered,  yet  the  soul  knows  full  well  that  it  has  in  nowise  expressed  what  it 
felt,  because  it  is  conscious  that  there  are  no  words  of  adequate  signification  [203  : 206]. 
This  divine  knowledge  concerning  God 


Compare  Bebmen  : “ Spiritual  knowledge  can- 
not be  communicated  from  one  intellect  to  another, 
but  must  be  sought  for  in  the  spirit  of  God  ” 
[97  : 56]. 

And  Whitman’s  dicta;  “Wisdom  is  of  the 
soul ; cannot  be  passed  from  one  having  it  to 
another  not  having  it  ” [193  : 123]. 


never  relates  to  particular  things,  because 
it  is  conversant  with  the  Highest,  and 
therefore  cannot  be  explained  unless  when 
it  is  extended  to  some  truth  less  than  God, 
which  is  capable  of  being  described  ; but 
this  general  knowledge  is  ineffable.  It  is 
only  a soul  in  union  with  God  that  is 

capable  of  this  profound  loving  knowledge,  for  it  is  itself  that  union.  This  knowledge 
consists  in  a certain  contact  of  the  soul  with  the  Divinity,  and  it  is  God  Himself  who  is 
then  felt  and  tasted,  though  not  manifestly  and  distinctly,  as  it  will  be  in  glory.  But 
this  touch  of  knowledge  and  sweetness  is  so  strong  and  so  profound  that  it  penetrates 
into  the  inmost  substance  of  the  soul,  and  the  devil  cannot  interfere  with  it,  nor  produce 
anything  like  it  — because  there  is  nothing  else  comparable  with  it — nor  infuse  any 
sweetness  or  delight  which  shall  at  all  resemble  it.  This  knowledge  savors,  in  some 
measure,  of  the  divine  essence  and  of  everlasting  life,  and  the  devil  has  no  power  to 


simulate  anything  so  great  [203  : 207]. 

Such  is  the  sweetness  of  deep  delight 
of  these  touches  of  God,  that  one  of  them 
is  more  than  a recompense  for  all  the  suf- 
ferings of  this  life,  however  great  their 
number  [203  : 208]. 

These  images,  thus  imprinted  on  the 
soul,  produce  whenever  they  are  adverted 
to,  the  divine  effects  of  love,  sweetness, 
and  light,  sometimes  more,  sometimes  less. 


“For  I reckon  that  the  sufferings  of  this  pres- 
ent time  are  not  worthy  to  be  be  compared  with 
the  glory  that  shall  be  revealed  to  usward  ” [19  : 
8 : 18]. 

Whenever  they  are  adverted  to : Compare 

Bacon  : 

“So  am  I as  the  rich,  whose  blessed  key 
Can  bring  him  to  his  sweet  up-locked  treasure, 


125 


John  Yepes 


He  tells  of  the  passage  from  self  consciousness 
to  Cosmic  Consciousness  and  what  it  is  like  to  be 
in  the  latter  condition. 


for  that  is  the  end  for  which  they  are  The  which  he  will  not  every  hour  survey, 
impressed.  He  with  whom  God  thus  deals  blunting  the  fine  point  of  seldom  pleasure, 

receives  a great  gift,  for  he  has  a mine  of 

blessings  within  himself.  The  images  which  produce  such  effects  as  these  are  vividly 
grounded  in  the  spiritual  memory  [203  : 275]. 

The  way  of  proficients,  which  is  also 
called  the  illuminative  way,  or  the  way  of 
infused  contemplation,  wherein  God  him- 
self teaches  and  refreshes  the  soul  without 
meditation  or  any  active  efforts  that  itself  may  deliberately  make  [203  : 55-6].  I 
went  forth  out  of  myself,  out  of  my  low  conceptions  and  lukewarm  love,  out  of  my 
scanty  and  poor  sense  of  God,  without  being  hindered  by  the  flesh  or  the  devil.  I went 
forth  out  of  the  scanty  works  and  ways  of  my  own  to  those  of  God  ; that  is,  my  under- 
standing went  forth  out  of  itself,  and  from  human  became  divine.  My  will  went  forth 
out  of  itself,  becoming  divine  ; for  now  united  with  the  divine  love,  it  loves  no  more  with 
its  former  scanty  powers  and  circumscribed  capacity,  but  with  the  energy  and  pureness 
of  the  divine  spirit  [203  : 67] . 


Now  this  is  nothing  else  but  the  super- 
natural light  giving  light  to  the  under- 
standing, so  that  the  human  understanding 
becomes  divine,  made  one  with  the  divine. 


As  Dante  says,  this  is  being 
into  a God  ” [72  : 4]. 


' transhumanized 


In  the  same  way  divine  love  inflames  the 


will  so  that  it  becomes  nothing  less  than  divine,  loving  in  a divine  way,  united  and  made 
one  with  the  divine  will  and  the  divine  love.  The  memory  is  affected  in  like  manner  ; 
all  the  desires  and  affections  also  are  changed  divinely  according  to  God.  Thus  the 
soul  will  be  of  heaven,  heavenly,  divine  rather  than  human  [204  ; ill]. 

It  was  a happy  lot  for  the  soul  when 


Further  allusions  to  the  necessary  subjugation 
or  even  obliteration  of  the  old  self  conscious  mind 
before  the  cosmic  conscious  mind  can  emerge. 


God  in  this  night  put  all  its  household  to 
sleep — that  is,  all  the  powers,  passions, 
affections,  and  desires  of  the  sensual  and 
spiritual  soul,  that  it  may  attain  to  the  spir- 
itual union  of  the  perfect  love  of  God  “ unobserved  ” — that  is,  unhindered,  by  them, 
because  they  were  all  asleep  and  mortified  in  that  night.  O how  happy  must  the  soul 
then  be  when  it  can  escape  from  the  house  of  its  sensuality  ! None  can  understand  it, 
I think,  except  that  soul  which  has  experienced  it  [204  : 113].  It  is,  therefore,  plain 
that  no  distinct  object  whatever  that  pleases  the  will  can  be  God  ; and  for  that  reason,  if 
it  is  to  be  united  with  Him,  it  must  empty  itself,  cast  away  every  disorderly  affection  of 
the  desire,  every  satisfaction  it  may  distinctly  have,  high  and  low,  temporal  and  spiritual, 
so  that,  purified  and  cleansed  from  all  unruly  satisfactions,  joys  and  desires,  it  may  be 
wholly  occupied,  with  all  its  affections,  in  loving  God  [204  ; 534]. 

This  abyss  of  wisdom  now  so  exalts  and  elevates  the  soul — orderly  disposing  it  for  the 
science  of  love — that  it  makes  it  not  only  understand  how  mean  are  all  created  things  in 
relation  to  the  supreme  wisdom  and  divine  knowledge,  but  also  how  low,  defective,  and, 
in  a certain  sense,  improper,  are  all  the  words  and  phrases  by  which  in  this  life  we  dis- 
cuss divine  things  and  how  utterly  impossible  by  any  natural  means,  however  pro- 
foundly and  learnedly  we  may  speak,  to  understand  and  see  them  as  they  are,  except  in 
the  light  of  mystical  theology.  And  so  the  soul  in  the  light  thereof,  discerning  this 
truth,  namely,  that  it  cannot  reach  it,  and  still  less  explain  it  by  the  terms  of  ordinary 
speech,  justly  calls  it  secret  [204  : 126]. 

The  spirit  is  now  so  strong,  and  has  so  subdued  the  flesh,  and  makes  so  little  of  it. 


126 


Cosmic  Consciousness 


Yepes  resembles  Buddha  and  Paul  in  despising 
and  contemning  the  old  self  conscious  life.  Jesus 
and  Whitman  reached  a higher  level  — they  saw 
that  all  life  is  good,  all  divine. 


that  it  is  as  regardless  of  it  as  a tree  is  of  one 
of  its  leaves.  It  seeks  not  for  consolation 
or  sweetness  either  in  God  or  elsewhere, 
neither  does  it  pray  for  God’s  gifts  through 
any  motive  of  self  interest,  or  its  own  satisfaction.  For  all  it  cares  for  now  is  how  it 
shall  please  God  and  serve  him  in  some  measure  in  return  for  his  goodness  and  for  the 
graces  it  has  received,  and  this  at  any  and  every  cost  [204  : 134]. 

But  if  we  speak  of  that  light  of  glory  which  in  this,  the  soul’s  embrace,  God  some- 
times produces  within  it,  and  which  is  a certain  spiritual  communion  wherein  He  causes 
it  to  behold  and  enjoy  at  the  same  time  the  abyss  of  delight  and  riches  which  he  has 
laid  up  within  it,  there  is  no  language  to  express  any  degree  of  it.  As  the  sun  when 
it  shines  upon  the  sea  illumes  its  great  depths  and  reveals  the  pearls  and  gold  and 
precious  stones  therein,  so  the  divine  sun  of  the  bridegroom,  turning  towards  the  bride, 
reveals  in  a way  the  riches  of  her  soul,  so  that  even  the  angels  behold  her  with  amaze- 
ment [205  ; 292] . 


"What  do  you  suppose,”  says  Whitman,  “I 
would  intimate  to  you  in  a hundred  ways  but  that 
man  or  woman  is  as  good  as  God  and  that  there 
is  no  God  any  more  divine  than  yourself”  [193  : 
299]. 


I have  said  that  God  is  pleased  with 
nothing  but  love.  He  has  need  of  nothing, 
and  so  if  He  is  pleased  with  anything  it  is 
with  the  growth  of  the  soul ; and  as  there 
is  no  way  in  which  the  soul  can  grow  but 
in  becoming  in  a manner  equal  to  Him,  for  this  reason  only  is  he  pleased  with  our  love. 
It  is  the  property  of  love  to  place  him  who  loves  on  an  equality  with  the  object  of  his 
love.  Hence  the  soul,  because  of  its  perfect  love,  is  called  the  bride  of  the  Son  of 
God,  which  signifies  equality  with  him  [205  : 333]. 

Before  the  soul  succeeded  in  effecting 
this  gift  and  a surrender  of  itself,  and  of  all 
that  belongs  to  it,  to  the  Beloved,  it  was 
entangled  in  many  unprofitable  occupa- 
tions, by  which  it  sought  to  please  itself 
and  others,  and  it  may  be  said  that  its 
occupations  at  this  time  were  as  many  as 
its  habits  of  imperfection  [205  : 236]. 

doing,  or  loss  or  lack  of  money,  or  depressions 
or  exaltations,  battles,  the  horrors  of  fratricidal  war,  the  fever  of  doubtful  news,  the  fitful  events  ; these 
come  to  me  days  and  nights  and  go  from  me  again,  but  they  are  not  the  Me  myself”  [193  ; 31-2]. 


Antecedent  self  conscious  state.  Compare 
Whitman  : " Trippers  and  askers  surround  me, 
people  1 meet,  the  effect  upon  me  of  my  early 
life  or  the  ward  and  city  I live  in,  or  the  nation, 
the  latest  dates,  discoveries,  inventions,  societies, 
authors  old  and  new,  my  dinner,  dress,  associates, 
looks,  compliments,  dues,  the  real  or  fancied  in- 
difference of  some  man  or  woman  1 love,  the 
sickness  of  one  of  my  folks  or  of  myself,  or  ill 


Expressions  by  which  he  tries  to  suggest  mental 
states  that  cannot  be  represented  by  language. 


It  is  not  without  some  unwillingness 
that  I enter  at  the  request  of  others  upon 
the  explanation  of  the  four  stanzas,  because 

they  relate  to  matters  so  interior  and  spiritual  as  to  baffle  the  powers  of  language  [206  : 
407].  All  I say  falls  far  short  of  that  which  passes  in  this  intimate  union  of  the  soul 
with  God.  That  love  still  more  perfect  and  complete  in  the  same  state  of  transforma- 
tion [206  ; 408] . 


I entered,  but  I knew  not  where,  and 
there  I stood  not  knowing,  all  science 
transcending. 

I knew  not  where  I entered,  for  when  I 
stood  within,  not  knowing  where  I was,  I 
heard  great  things.  What  I heard  I will 
not  tell ; I was  there  as  one  who  knew  not,  all  science  transcending. 


In  this  short  poem  John  Yepes  has  tried  to  state 
the  essential  facts  of  the  entrance  into  the  Cosmic 
Conscious  state.  He  says  he  entered  it,  but 
(having  so  done)  he  did  not  know  where  he  was. 
He  heard  great  things,  but  will  not  (cannot  ?)  re- 
late what.  He  found  (in  that  state)  perfect  peace 
and  knowledge. 


127 


John  Yepes 


Of  peace  and  devotion  the  knowledge 
was  perfect,  in  solitude  profound  ; the  right 
way  was  clear,  but  so  secret  was  it,  that  I 
stood  babbling,  all  science  transcending. 

I stood  enraptured  in  ecstasy,  beside  my- 
self, and  in  my  every  sense  no  sense  re- 
mained. My  spirit  was  endowed  with  un- 
derstanding, understanding  nought,  all 
science  transcending. 

The  higher  I ascended  the  less  I under- 
stood. It  is  the  dark  cloud  illumining  the 
night.  Therefore  he  who  understands 
knows  nothing,  ever  all  science  tran- 
scending. 


‘ ‘ Swiftly  arose  and  spread  around  me  the 
peace  and  knowledge  that  pass  all  the  arguments 
of  the  earth”  [193  ; 32]. 

The  right  way  (the  right  course  of  action),  too, 
was  clear  (Whitman  says  the  new  sense  ‘‘  held 
his  feet”)  [193  : 32].  Yepes,  like  Whitman  and 
all  the  rest,  became  filled  with  joy.  He  then  goes 
on  to  describe  Nirvana,  even  to  the  use  of  the 
word  “annihilation.” 

Finally  he  pronounces  the  word  which  all  the 
Illuminati  utter  each  in  his  own  way.  He  says 
this  profound  wisdom  consists  in  a sense  of  the 
essence  of  God.  It  is  the  Cosmic  Sense — a sense, 
intuition,  or  consciousness  of  the  Cosmos.  The 
birth  of  the  faculty  which  alone  can  comprehend 
God.  It  is  that  new  birth  through  which  only 
can  a man  see  the  kingdom  of  God. 


He  who  really  ascends  so  high  annihi- 
lates himself,  and  all  his  previous  knowledge  seems  ever  less  and  less ; his  knowledge 
so  increases  that  he  knoweth  nothing,  all  science  transcending. 

This  knowing  that  knows  nothing  is  so  potent  in  its  might  that  the  prudent  in  their 
reasoning  never  can  defeat  it ; for  their  wisdom  never  reaches  to  the  understanding  that 
understandeth  nothing,  all  science  transcending. 

This  sovereign  wisdom  is  of  an  excellence  so  high  that  no  faculty  nor  science  can 
ever  unto  it  attain.  He  who  shall  overcome  himself  by  the  knowledge  which  knows 
nothing  will  always  rise,  all  science  transcending. 

And  if  you  would  listen,  this  sovereign  wisdom  doth  consist  in  a sense  profound  of 
the  essence  of  God  : it  is  an  act  of  His  compassion,  to  leave  us,  nought  understanding, 
all  science  transcending  [208  : 624-5]. 


SUMMARY 

a.  In  the  case  of  John  Yepes  the  subjective  light  seems  to  have  been 
present  and  even  unusually  intense,  although  there  may  be  some  confusion 
in  the  report  of  it. 

b.  Moral  elevation  was  strongly  marked. 

c.  Intellectual  illumination  well  but  not  perhaps  as  strikingly  as  in  some 
other  cases. 

d.  His  sense  of  immortality  is  so  perfect  that  it  does  not  occur  to  him 
to  discuss  it  as  a separate  question  or  as  a question  at  all.  He  has  simply 
become  God,  a God,  or  a part  of  God,  and  he  would  no  more  think  of  dis- 
cussing his  immortality  than  he  would  think  of  discussing  that  of  God. 

e.  Of  course  he  lost  (if  he  ever  had  it)  all  fear  of  death.  Death  is  simply 
nothing  to  him.  It  is  a matter  that  does  not  concern  him  in  the  least. 

f.  The  instantaneousness  of  the  change  from  self  consciousness  to  Cosmic 
Consciousness  in  his  prison  in  the  spring  or  early  summer  of  the  year  1578, 
when  he  was  thirty-six  years  old,  seems  to  be  clear  from  Lewis’  narrative. 

g.  The  change  in  the  appearance  of  the  person  illumined — called  in  the 
gospels  “transfiguration” — seems  to  have  been  well  marked. 


Chapter  9. 


Francis  Bacon. 

Born  1561;  died  1626. 

Nothing  approaching  to  an  exhaustive  study  of  this  case  can  be  at- 
tempted here.  The  mere  flanges  of  the  subject  have  filled  a moderate-sized 
library,  while  the  core  of  the  matter  has  hardly  been  touched  upon. 

I. 

Without  more  ado  or  any  beating  about  the  bush  it  may  as  well  be 
frankly  stated  at  once  that  the  view  of  the  present  editor  is : 

a.  That  Francis  Bacon  wrote  the  “Shakespeare”  plays  and  poems. 

b.  That  he  entered  into  Cosmic  Consciousness  at  about  the  age  of  thirty, 
or  perhaps  a year  earlier,  as  his  intellectual  and  moral  development  was  very 
precocious. 

c.  That  he  began  writing  the  “Sonnets”  immediately  after  his  illumina- 
tion. The  “Sonnets,”  as  considered  here,  are  the  first  one  hundred  and 
twenty-six,  which  distinctly  constitute  a poem  in  and  by  themselves  and  deal 
with  the  subject  here  considered. 

d.  That  the  earlier  of  these  one  hundred  and  twenty-six  “Sonnets”  are 
addressed  to  the  Cosmic  Sense,  and  the  later  to  it  and  its  offspring,  the 
plays. 

e.  That  in  the  “Sonnets”  the  following  individualities  may  be  recog- 
nized : (a)  the  Cosmic  Sense ; (b)  the  Bacon  of  the  Cosmic  Sense,  and  of 
the  plays  and  “ Sonnets  ; ” (c)  the  special  offspring  of  the  Cosmic  Sense — 
the  plays;  {d)  the  ostensible  Bacon  of  the  court,  politics,  prose  writings, 
business,  etc.,  and  possibly  others. 

II. 

It  is  not  absolutely  denied  that  the  first  one  hundred  and  twenty-six 
“Sonnets”  can  be  read  as  if  addressed  to  a young  male  friend  (although  in 
the  case  of  several  this  might  be,  it  seems  to  the  writer,  successfully  dis- 
puted), but  it  is  clear  that  so  read  they  lack  meaning  and  dignity — that,  in 
fact,  looked  at  from  this  point  of  view,  they  are  entirely  unworthy  of  the  man 
(whoever  he  was)  who  wrote  “Lear”  and  “Macbeth.”  And  it  may  be 
claimed  that  an  almost  (or  quite)  constant  characteristic  of  the  writings  of 


Francis  Bacon 


129 


the  class  of  men  dealt  with  in  this  volume  is  exactly  this  double  meaning 
corresponding  with  the  duplex  personality  of  the  writer.  Of  this  double, 
often  triple,  meaning  the  works  of  Dante  and  Whitman  supply  perhaps  the 
best  examples. 

T.  S.  Baynes  [86  : 764]  says  that  these  speculations  “cannot  be  regarded 
as  successful ; ” but  let  us,  for  the  sake  of  argument,  suppose  that  there 
really  was  such  a young  man,  such  a dark  woman  [Mary  Fitton,  167  : 30  et 
seq.  or  another],  that  would  prove  absolutely  nothing.  These  people  might 
have  had  a real  existence  and  might  have  been  spoken  to  and  spoken  of  as 
the  superficial  meaning  of  the  “Sonnets,”  just  as  the  ocean  is  spoken  to  and 
of  in  the  superficial  meaning  of  “With  Husky  Haughty  Lips”  [193  : 392]. 
Or  take  for  another  example  the  “ Prayer  of  Columbus  ” [193  : 323].  Colum- 
bus might  have  made  just  such  a prayer,  and  there  is  no  reason  why  Whit- 
man should  not  have  put  such  a prayer  into  his  mouth  ; but  nothing  is  more 
certain  than  that  the  words  in  question  are  addressed  to  the  All  Powerful  by 
Whitman  himself.  But  why  select  instances  ? There  is  perhaps  not  a line 
in  the  “ Leaves  ” which  has  one  meaning  only.  Then  who  to-day  does  not 
understand  that  in  the  “ Divine  Comedy  ” Dante  used  the  theological  terms 
current  in  his  day  to  veil  and  express  far  deeper  and  loftier  thoughts  than 
had  theretofore  ever  been  annexed  to  them?  Attach  the  current  signification 
to  the  terms  used  and  his  verses  had  one  meaning,  but  ascribe  to  these  terms 
his  intention  and  they  have  another  vastly  wider  and  deeper.  So  his  last  and 
best  translator,  who  undoubtedly  knew  him  profoundly,  says  that  “ a far 
deeper-lying  and  more-prevailing  source  of  imperfect  comprehension  of  the 
poem  than  any  verbal  difficulty  exists  in  the  double  or  triple  meaning  that 
runs  through  it  ” [70  : 16].  Or  is  “Seraphita”  a sort  of  fairy  tale  having  for 
central  figure  an  idealized  hysterico-maniacal  Norwegian  girl? 

III. 

That  a man  having  Cosmic  Consciousness  is,  in  fact,  at  least  a dual  per- 
son is  abundantly  shown  and  illustrated  in  the  present  volume,  and  “ Shake- 
peare,”  the  author  of  the  plays  and  “Sonnets,”  is  really  another  (while  the 
same)  self  of  the  Bacon  who  wrote  the  prose  works,  spoke  in  Parliament, 
lived  before  the  world  as  jurist,  courtier  and  citizen.  Just  as  “ Seraphita  ” 
(Seraphitus),  while  being  Balzac,  is  totally  distinct  from  the  ostensible  Balzac 
who  was  seen  in  Parisian  drawing  rooms.  Just  as  the  Whitman  of  the 
“ Leaves  ” is  wholly  distinct  (yet  the  same)  from  the  Whitman  who  rode  on 
omnibusses  and  ferries,  “lived  the  same  life  with  the  rest,”  and  died  in  Cam- 


130 


Cosmic  Consciousness 


den,  March  26,  1892,  Just  as  “ Gabriel,”  while  being  Mohammed,  is  at  the 
same  time  another  and  distinct  personality. 

This  identity  (at  the  same  time)  and  disparateness  is  the  true  solution  (it 
is  believed)  of  the  Bacon-Shakespeare  controversy. 


IV. 

It  is  perhaps  impossible  for  the  merely  self  conscious  man  to  form  any 
conception  of  what  this  oncoming  of  Cosmic  Consciousness  must  be  to 
those  who  experience  it.  The  man  is  lifted  out  of  his  old  self  and  lives 
rather  in  heaven  than  upon  the  old  earth — more  correctly  the  old  earth  be- 
comes heaven.  One  of  the  prime  necessities  of  this  period  is  solitude. 
Why  ? Probably  because  the  person  is  so  occupied  with,  so  enraptured  by, 
his  new  world  (his  new  self),  that  he  simply  cannot  bear  to  be  called  back  to 
the  old  world  (the  old  self).  So  Balac  would  (at  this  period  of  his  life)  shut 
himself  up — hide  himself — for  weeks  and  months  at  a stretch.  So  Paul  con- 
ferred not  with  flesh  and  blood,  “neither  went  up  to  Jerusalem”  [22  : 1-17], 
but  “away  into  Arabia,”  and  seems  to  have  lived  very  much  to  himself  for 
some  time.  Solitude  (although  naturally  he  was  so  eminently  sociable)  be- 
came, under  the  same  circumstances,  a necessity  to  Whitman,  and  in  the 
early  part  of  his  Cosmic  Conscious  life  he  would  frequently  spend  days, 
weeks  and  even  months  at  a stretch  in  the  sparsely  peopled  or  uninhabited 
districts  of  Long  Island — especially  along  the  seashore. 

Immediately  upon  the  illumination  of  Jesus  (if  we  can  depend  upon  the 
account  given  in  Matthew  and  Mark)  he  was  “led  up  of  the  spirit  into  the 
wilderness,”  and  remained  in  solitude  for  a certain  time.  And  it  is  probable 
that  sufficient  research  would  reveal  action  of  this  kind  as  universal  in  pro- 
nounced cases.  Be  this  as  it  may,  Spedding  [174  : 49]  says  that:  “From 

April,  1590,  until  the  latter  part  of  1591  [nearly  two  years]  I find  no  other 
composition  of  Bacon’s  [than  a letter  of  five  pages !]  nor  any  important 
piece  of  news  concerning  him.”  While  (referring  to  the  very  same  period 
in  his  life)  Bacon  says,  writing  to  Burghley  late  in  1591  or  early  in  1592, 
when  he  was  thirty-one  years  old,  and,  according  to  the  hypothesis,  one  to 
two  years  after  his  illumination : “ I do  not  fear  that  action  shall  impair  it 

[his  health],  because  I account  my  ordinary  course  of  study  and  meditation 
to  be  more  painful  [more  laborious]  than  most  parts  of  action  are”  [174  : 56]. 

Then  again  it  seems  that,  especially  during  these  two  years,  1590  and 
1591,  Bacon  frequently,  to  use  his  own  words,  “fled  into  the  shade”  at 


Francis  Bacon 


131 

Twickenham  and  “ enjoyed  the  blessings  of  contemplation  in  that  sweet 
solitariness  which  collecteth  the  mind  as  shutting  the  eyes  doth  the  sight” 
[129  : 71].  So  “there  are  times  noted  by  Mr.  Spedding  when  Bacon  wrote 
with  closed  doors,  and  when  the  subject  of  his  studies  is  doubtful ; and  there 
is  one  long  vacation  of  which  the  same  careful  biographer  remarks  that  he 
cannot  tell  what  work  the  indefatigable  student  produced  during  those 
months,  for  that  he  knows  of  none  whose  date  corresponds  with  the  period  ” 
[129  : 71-2].  And  doubtless  Mrs.  Pott  is  in  the  right  when  she  suggests 
that  it  was  during  such  periods  and  probably  during  1590-91  that  many  of 
the  early  plays  were  written  [129  : 71]. 


V. 

Thus  we  have  the  frame  into  which  to  set  the  picture  : Bacon’s  mind  is 
exceedingly  precocious  and  he  enters  Cosmic  Consciousness,  let  us  suppose, 
early  in  1590,  at  or  shortly  after  the  age  of  twenty-nine;  he  had  probably 
written  several  plays  before  that,  a few  of  which  may  have  been  thought 
worthy  of  inclusion  in  the  1623  folio.  In  the  spring  of  1590  (in  his  thirtieth 
year)  he  aequires  the  Cosmic  Sense.  For  the  next  two  years  (1590-91)  he  is 
much  secluded  and  produces  a number  of  plays,  while,  as  a sort  of  running 
commentary  upon  his  mental  experiences  and  his  work,  he  wrote  the  earlier 
“ Sonnets,”  the  rest  being  written  one  or  two  at  a time  as  occasion  called 
them  forth,  between  this  period  and  the  date  of  their  publication — 1609. 

It  would  be  proper  in  this  place  to  give  some  account  of  Bacon’s  person- 
ality were  it  not  that  the  subject  is  too  large  for  the  limits  of  this  volume. 
The  question  which  concerns  us  here  is,  of  course : were  his  intellect  and 
moral  nature  (epecially  the  latter)  such  as  belong  to  persons  having  Cosmic 
Consciousness?  Upon  the  answers  to  the  last  half  of  this  question  a doubt 
(fostered  chiefly  by  Pope  and  Macaulay)  has  arisen.  The  point  cannot  be 
argued  here.  All  that  can  be  said  is  that  the  present  writer  believes  that 
Bacon  was  as  great  morally  as  he  was  intellectually ; and  he  believes  that 
whoever  will  take  the  pains  to  seriously  consider  the  standard  works  on  the 
subject  written  by  able  and  impartial  men  (such  as  Dixon’s  “ Personal  His- 
tory” [75],  Spedding’s  “Life  and  Times”  [174],  Spedding’s  “ Evenings 
with  a Reviewer”  [177],  and  especially  the  “Life,”  by  Rawley,  who  knew 
Bacon  well)  will  inevitably  come  to  the  same  conclusion.  Rawley  says  of 
him:  “He  was  free  from  malice;  he  was  no  revenger  of  injuries;  he  was  no 
defamer  of  any  man  ; but  would  always  say  the  best  that  could  be  said  of 


132 


Cosmic  Consciousness 


any  person,  even  an  enemy”  [141  : 52].  And  after  many  years  study  of  the 
subject  Spedding  sums  up  as  follows: 

The  evidence  which  everybody  had  to  judge  from  led  me  to  suppose  him  a very 
different  person  from  what  he  was  commonly  taken  for.  That  idea  led  me  to  seek  for 
further  evidence,  and  all  the  further  evidence  which  I discovered  confirmed  the  impres- 
sion. I do  not  find  fault  with  people  for  not  knowing  what  advice  Bacon  gave  the 
king  about  calling  a parliament  and  dealing  with  it ; but  I say  that  the  tenor  of  the 
advice,  being  now  produced,  shows  that  they  were  very  bad  guessers  ; that  the  inference 
they  drew  as  to  Bacon’s  character  from  the  very  abundant  evidence  which  they  had 
before  them  was  strangely  inaccurate  ; as  far  from  the  truth  as  if  one  should  hold  up 
Flavius  as  an  example  of  a bad  steward,  because  the  economy  was  bad  of  the  house  in 
which  he  served.  I take  these  newly  discovered  pieces  as  tests.  If  I had  been  wrong, 
they  would  have  convicted  me  ; if  Macaulay  had  been  right,  they  would  have  confirmed 
him  [178  : 189]. 

And  then,  at  the  end  of  his  book,  after  all  the  facts  of  Bacon’s  life  that 
have  come  down  to  us  had  been  reviewed  and  considered  he  goes  on : 

For  myself  at  least,  much  as  one  must  grieve  over  such  a fall  of  such  a man,  and 
so  forlorn  a close  of  such  a life,  I have  always  felt  that  had  he  not  fallen,  or  had  he 
fallen  upon  a fortune  less  desolate  in  its  outward  conditions,  I should  never  have  known 
how  good  and  how  great  a man  he  really  was — hardly,  perhaps,  how  great  and  how 
invincible  a thing  intrinsic  goodness  is.  Turning  from  the  world  without  to  the  world 
which  was  within  him,  I know  nothing  more  inspiring,  more  affecting,  more  sublime, 
than  the  undaunted  energy,  the  hopefulness,  trustfulness,  clearness,  patience,  and  com- 
posure, with  which  his  spirit  sustained  itself  under  that  most  depressing  fortune.  The 
heart  of  Job  himself  was  not  so  sorely  tried,  nor  did  it  pass  the  trial  better.  Through 
the  many  volumes  which  he  produced  during  these  five  years,  I find  no  idle  repining, 
no  vain  complaint  of  others,  no  weak  justification  of  himself;  no  trace  of  a disgusted,  a 
despairing  or  a faltering  mind  [178  : 407]. 

Compare  with  this  estimate  of  Bacon’s  mental  attitude  under  the  depress- 
ing circumstances  of  his  last  years  the  undying  and  inexhaustible  cheer  of 
Walt  Whitman,  Jacob  Behmen,  and  William  Blake  in  like  case. 

VI. 

Here  (while  speaking  of  the  personal  traits  of  this  man)  will  be  as  good 
an  opportunity  as  any  to  quote  a few  passages  which  seem  to  glance  at  some 
certain  quality  in  Bacon’s  mind  such  as  this  master  faculty  of  which  there  is 
question  in  this  book.  For  instance,  Rawley  [141  : 47],  as  a result  of  per- 
sonal observation,  says  of  him  : “ I have  been  induced  to  think  that  if  there 
were  a beam  of  knowledge  derived  from  God  upon  any  man  in  these  modern 
times,  it  was  upon  him.  For  though  he  was  a great  reader  of  books,  yet  he 
had  not  his  knowledge  from  books,  but  from  some  grounds  and  notions 
from  within  himself ; which,  notwithstanding,  he  vented  with  great  caution 


Francis  Bacon 


133 


and  circumspection.”  In  other  words,  Rawley  thinks  that  Bacon  was  inspired, 
and  says  that  he  was  exceedingly  careful  in  publishing  the  truths  or  ideas  de- 
rived from  that  source.  And  this  is  exactly  what  is  claimed  by  the  present 
editor  and  one  reason  for  the  concealed  authorship  of  the  plays  and  sonnets. 

Note  again  these  words  of  Bacon’s,  taken  from  his  essay  “Of  Truth” 
[35  : 82] : “ The  first  creature  of  God,  in  the  works  of  the  days,  was  the 

light  of  the  sense ; the  last  was  the  light  of  reason ; and  his  Sabbath  work 
ever  since  is  the  illumination  of  his  spirit.”  In  other  words  ; In  the  evolu- 
tion of  the  human  mind  simple  consciousness  was  first  produced  ; then  self 
consciousness;  and  lastly,  there  is  being  produced  to-day  Cosmic  Conscious- 
ness. Bacon  proceeds : “ First  he  breathed  light  upon  the  face  of  the 

matter  of  chaos  [and  produced  life,  simple  consciousness] ; then  he  breathed 
light  into  the  face  of  man  [and  produced  self  consciousness]  ; and  still  he 
breatheth  and  inspireth  light  into  the  face  of  his  chosen  ” [endowing  them 
with  Cosmic  Consciousness].  Compare:  “It  has  been  said,  great  are  the 
senses,  greater  than  the  senses  is  the  mind  [simple  consciousness],  greater 
than  the  mind  is  the  understanding  [self  consciousness] . What  is  greater 
than  the  understanding  is  that  [Cosmic  Consciousness] . Thus  knowing  that 
which  is  higher  than  the  understanding  and  restraining  yourself  by  yourself 
[note  the  inevitable  reduplication  of  the  individual],  destroy  the  unmanage- 
able enemy  in  the  shape  of  desire  ” [154  : 57].  And  again : “ It  is  not  by 

reasoning  that  the  law  is  to  be  found,  it  is  beyond  the  pale  of  reasoning” 
[164:39]. 

It  is  worthy  of  notice  that  Bacon  seems  to  have  recognized  an  interval 
between  the  light  of  reason  and  the  illumination  of  the  spirit  as  great  as  the 
interval  between  the  light  of  sense  and  that  of  reason.  That  is,  he  recog- 
nized as  great  an  interval  between  Cosmic  and  Self  Consciousness  as  exists 
between  the  latter  and  simple  consciousness — just  as  is  claimed  by  the 
present  writer.  But  within  the  field  of  self  consciousness  where  could  he  find 
such  an  interval  as  this  between  reason  and  anything  above  reason? 

Again  in  his  great  prayer  [175  : 469]  Bacon  says: 


I am  a debtor  to  Thee  for  the  gracious 
talent  of  Thy  gifts  and  graces,  which  I 
have  neither  put  into  a napkin,  nor  put  it 
(as  I ought)  to  exchangers,  where  it  might 
have  made  best  profit  ; but  misspent  it  in 
things  for  which  I was  least  fit ; so  as  I 
may  truly  say,  my  soul  hath  been  a stranger 
in  the  course  of  my  pilgrimage. 


The  talent  in  question  is  the  Cosmic  Sense. 
He  did  not  let  it  lie  idle,  but  he  did  not  make  as 
much  use  of  it  as  he  might  and  ought  to  have 
done.  He  should  have  lived  his  life  for  it  (as 
Gautama,  Jesus  and  Paul  did)  whereas  he  tried  to 
live  (did  live)  two  lives  and  misspent  a large  part 
of  his  life  “ in  things  for  which  he  was  least  fit”  — 
law,  politics,  etc. ; so  it  may  be  truly  said  his  soul 
(the  Bacon  of  the  Cosmic  Sense)  was  a stranger 
in  the  life  of  the  ostensible  (the  self  conscious) 
Bacon. 


134 


Cosmic  Consciousness 


The  Cosmic  Sense  produced  the  plays.  If  Bacon  had  openly  lived  his 
whole  life  for  the  Cosmic  Sense  what  other  perhaps  greater  works  might  he 
not  have  produced  ? And  instead  of  his  almost  hidden,  misunderstood  life, 
we  might  have  had  another  of  those  open,  exalted  lives,  each  one  of  which 
is  a source  of  endless  inspiration  to  the  race  which  is  slowly  toiling  up  from 
what  we  see  around  us  to  that  divine  goal. 

To  close  this  part  of  the  subject,  glance  at  two  other  short  extracts.  The 
first  from  the  “Plan  of  the  Work,”  the  second  from  the  “Novum  Organum.” 
Bacon  says  : 

If  we  labor  in  thy  works  with  the  This  passage  seems  to  plainly  allude  to  a higher 

sweat  of  our  brows  thou  wilt  make  us  par-  spiritual  life  which  may  be  attained  to  in  this  life, 

. I r ..u  • • j 4.1  c uu  of  which  it  may  be  supposed  the  writer  had 

takers  of  thy  vision  and  thy  Sabbath,  had  experience. 

Humbly  we  pray  that  this  mind  may  be 

steadfast  in  us,  and  that  through  these  our  hands,  and  the  hands  of  others  to  whom 
thou  shalt  give  the  same  spirit,  thou  wilt  vouchsafe  to  endow  the  human  family  with  new 
mercies  [34  : 54]. 

And  again  : 

I may  say  then  of  myself  that  which  one  If  the  “ liquor  strained  from  countless  grapes” 
said  in  jest  (since  it  marks  the  distinction  Cosmic  Sense  it  does  not  seem  very 

so  truly) : “ It  cannot  be  that  we  should 

think  alike,  when  one  drinks  water  and  the 

other  drinks  wine.”  Now,  other  Tnen,  as  well  in  ancient  as  in  modern  times,  have  in  the 
matter  of  sciences  drunk  a crude  liquor  like  water,  either  flowing  spontaneously  from 
the  understanding,  or  drawn  up  by  logic,  as  by  wheels  from  a well.  Whereas  I pledge 
mankind  in  a liquor  strained  from  countless  grapes,  from  grapes  ripe  and  fully  seasoned, 
collected  in  clusters,  and  gathered,  and  then  squeezed  in  the  press,  and  finally  purified 
and  clarified  in  the  vat.  And  therefore  it  is  no  wonder  if  they  and  I do  not  think  alike 

[34  : 155]- 


VII. 

This,  of  course,  is  not  the  place  for  a discussion  of  the  authorship  of  the 
plays,  but  since  it  is  here  taken  as  certain  that  they  are  to  be  credited  to 
Bacon,  it  will  be  right  to  give  a few  of  the  principal  reasons  for  the  adoption 
of  that  view.  The  testimony  of  the  writer  himself  on  the  point  will  be  pro- 
duced when  certain  of  the  “Sonnets”  fall  under  consideration.  Exclusive 
of  these  passages  in  the  “Sonnets”  the  “reasons”  in  question  may  be 
summed  up  as  follows  : 

a.  The  large  number  of  new  words  in  the  plays,  estimated  at  five  hun- 
dred, mostly  from  the  Latin,  and  the  much  larger  number  of  old  words  used 
in  a new  sense,  estimated  at  five  thousand,  make  it  clear  that  these  were 
written  not  merely  by  a genius  but  by  a learned  man — a man  who  read 


Francis  Bacon 


135 


Latin  so  continuously  as  that  he  came  almost  to  think  in  that  language. 
Then  the  similarity  of  Bacon’s  style  to  that  of  the  plays,  and  above  all  the 
striking  identity  of  the  vocabulary  in  the  prose  works  and  plays,  so  marvel- 
lous that  98.5  per  cent,  of  “Shakespeare’s”  words  are  also  Bacon’s  [37: 
T33],  the  use  of  the  same  metaphors  and  similes,  of  the  same  antitheta,  etc. 
[37  : 136],  makes  it  nearly  certain  (especially  when  it  is  borne  in  mind  that 
that  vocabulary,  those  metaphors,  similes  and  antitheta  are  largely  new)  that 
the  same  mind  produced  both  sets  of  books — the  “Shakespearean”  and  Ba- 
conian. 

b.  Not  only  are  there  great  numbers  of  new  words  and  old  words  with 
new  meanings,  metaphors,  similes,  etc.,  common  to  the  “ Shakespeare  ” 
plays  and  to  the  Baconian  prose,  but  the  large  number  of  phrases  and  turns 
of  expression  which  are  also  found  in  both  cannot  possibly  be  attributed  to 
accident.  See  these  given  by  the  hundred  by  Donnelly  [74],  by  Wigston 
[197],  by  Holmes  [99]  and  others. 

c.  Bacon  and  “Shakespeare”  read  the  same  books,  and  not  only  so,  but 
the  favorite  books  of  the  one  were  the  favorite  books  of  the  other. 

d.  They  write  on  the  same  subjects.  The  philosophy  of  the  “ De  Aug- 
mentis,”  the  “Novum  Organum”  and  other  prose  works  is  constantly  being 
reproduced  in  the  plays  ; while  Bacon’s  essays  and  the  plays  treat  through- 
out the  same  subjects  (human  life  and  human  passions)  and  always  from  the 
same  point  of  view  [197  : 25  et  seq.] 

e.  On  all  sorts  of  subjects,  large  and  small,  their  point  of  view  is  the 
same — they  never  express  irreconcilable  opinions. 

f.  They  were  (if  two)  the  two  greatest  men  living  in  the  world  at  that 
time.  For  thirty  years  they  lived  in  what  we  to-day  should  consider  a small 
city  of  one  hundred  and  sixty  thousand  inhabitants  [82  : 820].  And  it  does 
not  appear  that  they  ever  met,  and  there  is  no  evidence  that  either  of  them 
ever  knew  of  the  existence  of  the  other.  The  lesser  man  of  the  (supposed) 
two — Bacon — left  behind  him  abundant  evidence  of  the  literary  activity  of 
his  life  in  the  form  of  manuscripts,  letters  to  and  from  friends,  etc.  The 
greater — “Shakespeare” — left  none  ; not  a manuscript,  not  a letter. 

g.  The  localities  of  the  plays  are  all  such  as  are  known  to  have  been 
known  to  Bacon  either  by  residence,  visiting  or  reading  — largely  the  two 
former.  With  these  localities  the  writer  frequently  evinces  an  intimate 
familiarity.  The  one  especial  locality  which  must  have  been  minutely  known 
to  William  Shakespeare — Stratford  and  its  neighborhood — is  not  introduced. 

h.  There  exists  a distinct  parallelism  between  the  successive  plays  (their 
incidents,  scenes,  etc.)  and  the  occurrences  of  Bacon’s  life  (his  position,  cir- 


136 


Cosmic  Consciousness 


cumstances,  residences,  etc.),  while  there  seems  none  between  them  and 
“Shakespeare’s  ’’  life,  so  far  as  this  is  known  to  us  [130]. 

i.  The  relation  existing  between  “Shakespeare’s”  “Richard  III”  and  his 
“ Henry  the  VIII  ” on  the  one  hand  and  Bacon’s  prose  history  of  Henry  the 
VII  on  the  other  makes  it  about  certain  that  the  same  man  wrote  the  three 
works  [197:  1-24]. 

j.  It  is  sometimes  said  that  Bacon  was  a scientist,  a philosopher,  a 

courtier,  a lawyer,  a man  of  affairs,  but  not  a great  wit  or  poet,  such  as  might 
have  written  the  plays.  But,  in  the  first  place,  and  putting  aside  the  plays. 
Bacon  was  both  a wit  and  a poet.  Macauley  does  not  exaggerate  when  he 
writes  that,  as  shown  in  his  prose  works  : “ The  poetical  faculty  was  power- 

ful in  Bacon’s  mind,  but  not,  like  his  wit,  so  powerful  as  occasionally  to  usurp 
the  place  of  his  reason  and  to  tyrannize  over  the  whole  man.”  “ No  imagi- 
nation,” he  adds,  “was  ever  at  once  so  strong  and  so  thoroughly  subjugated” 
[120  : 487]. 

k.  The  “Promus”  argument  would  alone  seem,  to  an  impartial  mind, 
pretty  conclusive  of  the  Baconian  authorship  of  the  plays.  If  this  collection 
[129]  was  not  made  to  aid  in  the  production  of  these,  will  some  one  kindly 
tell  us  with  what  end  Bacon  undertook  and  prosecuted  the  labor  of  its  com- 
pilation ? Those  who  have  still  doubts  upon  the  subject  would  do  well  to 
read  Bacon’s  openly  acknowledged  writings.  Then,  in  the  second  place,  it 
is  claimed  here  that  Bacon  was  really  two  men  (the  self  conscious  Bacon  and 
the  Cosmic  Conscious  Bacon);  that  the  man  seen  by  Bacon’s  contemporaries 
and  in  the  prose  works  was  the  former,  while  the  concealed  man  who  pro- 
duced the  plays  and  “Sonnets”  was  the  latter.  The  Cosmic  Conscious  Ba- 
con had  (of  course)  the  use  of  all  the  learning  and  of  all  the  faculties  of  the 
self  conscious  Bacon,  and  along  with  these  the  vast  spiritual  insight  and 
powers  which  go  with  possession  of  Cosmic  Consciousness. 

/.  About  April  i8th,  1621,  after  his  fall.  Bacon  composed  a prayer  which 
Addison  quoted  as  resembling  the  devotions  of  an  angel  rather  than  those 
of  a man  [175  : 467].  No  truer  or  higher  poetry  is  found  in  the  plays  or 
“Sonnets”  than  is  found  in  it.  No  man  with  a soul  in  his  body  can  read  it 
and  doubt  its  absolute  candor  and  honesty.  In  it  he  says:  “I  have  (though 
in  a despised  weed)  procured  the  good  of  all  men.”  No  one  has  ever  ex- 
plained what  this  “ good  of  all  men,”  which  Bacon  had  procured  and  which 
went  about  in  a despised  dress,  might  be.  Is  there  anything  else  it  could  be 
except  the  plays  “The  good  of  all  men  ” is  such  an  immense  phrase  that 
the  object  referred  to  must  necessarily  be  enormous.  What  other  such  ob- 
ject could  there  have  been  in  Bacon’s  mind  at  the  time?  Well,  his  philo- 


Francis  Bacon 


137 


sophical  works — the  “De  Augmentis”  and  the  “Novum  Organum”  and  the 
rest?  Yes,  it  would  doubtless  be  true  of  them.  But  the  object  spoken  of 
was  in  a despised  dress.  Were  they?  Quite  the  contrary.  They  were  in  a 
genuine,  high-class,  philosophic  garb  as  to  form  and  style — more,  they  were 
in  the  best  Latin  that  could,  for  love  or  money,  he  procured  for  them. 

m.  Bornmann  [28]  and  Ruggles  [145],  in  two  fascinating  volumes  and 
from  somewhat  different  points  of  view,  have  ably  pointed  out  (as  indeed  had 
been  done  several  times  before  but  not  so  systematically)  how  persistently  the 
thought  of  Bacon  and  that  of  “Shakespeare”  run  in  the  same  channel;  how 
the  science  and  philosophy  of  the  first  are  constantly  worked  into  the  poetry 
of  the  second,  becoming  its  very  life  blood  and  soul,  and  how  the  method 
laid  down  and  followed  by  the  one  is  never  lost  sight  of  by  the  other.  In- 
deed, if  nothing  had  ever  been  written  on  the  subject  except  these  two  books 
(and  they  do  not  touch  the  main,  stock  arguments)  they  would  go  far  along 
to  a demonstration  of  the  proposition  that  the  man  who  wrote  the  “Tem- 
pest,” “Lear”  and  “Merchant  of  Venice”  wrote  also  the  “De  Augmentis” 
and  the  “ Silva  Silvarium.” 

n.  Finally,  consider  the  anagram  discovered  by  Dr.  Platt,  at  that  time  of 

New  Jersey,  in  “ Love’s  Labor’s  Lost”  [51  : 376]:  “Beginning  at  the  com- 

mencement of  the  fifth  act,  we  meet  one  after  another  the  following  : Satis 
quod  sufficit  (that  which  suffices  is  enough).  Novi  hominen  tanquam  te  (I 
know  the  man  as  well  as  I know  you).  Ne  intelligis  domine  (do  you  under- 
stand me,  sir)  ? Laus  Deo,  bene,  intelligo  (praise  God,  I understand  well). 
Videsne  quis  venit  (do  you  see  who  comes)  ? Video  et  Gaudeo  (I  see  and 
rejoice).  Quare  (wherefore)  ? Then,  a few  lines  further  on,  the  word  Hon- 
orificabilitudinitatibus  is  (as  it  were)  flung  into  the  text.  Immediately  after- 
wards one  says:  ‘Are  you  not  lettered?’  The  answer  is;  ‘Yes,  he  teaches 
boys  the  hornbook.’  ‘What  is  a b spelt  backward,  with  the  horn  on  his  head?’ 
The  answer  to  that,  of  course,  is  ‘Ba,  with  a horn  added.’  Now,  ‘Ba’ 
with  a horn  added  is  Bacornu,  which  is  not,  but  suggests,  and  was  probably 
meant  to  suggest,  Bacon.  But  whence  is  derived  the  a b which  is  to  be  spelt 
backward  ? In  the  middle  of  the  long  word  we  find  these  letters  in  that 
order — a b.  Begin,  now,  at  the  b and  spell  backward  as  you  are  told.  You 
get  bacifironoh.  From  these  letters  it  is  not  hard  to  pick  out  Fr.  Bacon. 
Now  take  the  other  half  of  the  word  spelt  forward — ilitudinitatibus.  It  is 
not  hard  to  pick  out  from  it  ludi  (the  plays),  tuiti  (protected  or  guarded), 
nati  (produced).  These  words,  with  those  we  had  before,  give  us  : Ludi 
tuiti  Fr.  Bacono  nati.  The  remaining  letters  are  hiiibs,  which  are  easily 
read  as  hi  sibi.  Now  put  the  words  together  in  grammatical  order  and  you 


138 


Cosmic  Consciousness 


have:  Hi  ludi,  tuiti  sibi,  Fr.  Bacono  nati  (these  plays  entrusted  to  themselves 
proceeded  from  Fr.  Bacon).  It  is  a perfect  anagram.  Each  letter  is  used 
once  and  once  only.  The  form  of  the  long  word  is  Latin  and  it  is  read  in 
Latin.  The  sense  of  the  infolded  words  correspond  with  the  sense,  so  far  as 
it  has  any  [compare  honorificare,  honorifico  ; see  Century  Dictionary],  of 
the  infolding  word.  The  infolded  Latin  is  grammatical.  The  intention  is 
fully  declared  and  plain.  There  is  no  flaw. 

“But  where,  now,  does  the  long  word  come  from,  and  can  a connection  be 
traced  between  it  and  the  actual  man,  Francis  Bacon  ? To  answer  this,  turn 
back  to  the  Northumberland  House  MS.  mentioned  above.  That  MS.  be- 
longed to  Bacon,  and  could  never  have  been  seen  by  the  actor,  Shakespeare. 
On  the  outer  leaf  is  written  the  word : Honorificabilitudino.  This  also  is  an 
anagram.  It  infolds  the  words:  Initio  hi  ludi  Fr.  Bacono  (in  the  beginning 
these  plays  from  Fr.  Bacon).  It  seems  to  have  been  a first  thought.  The 
Latin  words  do  not  form  a complete  sentence ; they  suggest  a meaning,  but 
do  not  actually  contain  one.  The  anagram  in  this  form  was  not  consid- 
ered satisfactory,  and  was  amended  into  the  form  found  in  ‘ Love’s  Labor’s 
Lost.’ 

“ Thus  we  have  before  us  the  making  of  the  word  by  Bacon.  The  sense 
of  the  word  and  its  history  correspond.  The  case  seems  to  be  complete.” 

o.  But  arguments  such  as  above,  though  cogent  and  indeed  of  themselves 
sufficient  if  frankly  considered,  are  no  longer  necessary  to  establish,  although 
they  may  be  allowed  to  suggest,  the  Baconian  authorship  of  the  plays  and 
poems,  since  the  writer  within  the  last  two  years  has  discovered  that  these 
are  all  or  nearly  all  signed  by  Francis  Bacon,  by  means  of  a cipher  invented 
by  himself  and  kept  to  himself  for  forty  odd  years.  The  evidence  upon 
which  this  statement  rests,  if  not  already  published  by  the  time  this  volume 
is  issued,  will  very  soon  thereafter  be  given  to  the  world. 

VIII. 

But  the  present  volume  has  nothing  to  do  with  the  Bacon-Shakespeare 
question  except  incidentally,  by  the  way,  and  perforce.  Somebody  wrote  the 
plays  and  “Sonnets,”  and  that  person,  whoever  he  might  be,  had,  it  is  be- 
lieved, Cosmic  Consciousness.  And  just  as  there  is  found  in  nearly  all  these 
cases  two  classes  of  writing — that,  namely,  which  flows  from  the  Cosmic 
Sense  and  that  which,  springing  up  in  the  self  conscious  mind,  treats  di- 
rectly of  the  Cosmic  Sense  as  an  (to  it)  objective  reality — so  these  two  classes 
of  writing  are  found  here  : (i)  The  plays,  treating  of  the  world  of  men  and 


Francis  Bacon 


139 


flowing  directly  from  the  Cosmic  Sense,  and  (2)  the  “Sonnets,”  treating 
(from  the  point  of  view  of  the  self  conscious  man)  in  a subtle,  hidden  man- 
ner, as  is  usual  and  indeed  inevitable,  of  the  Cosmic  Sense  itself. 

It  remains  (all  that  can  be  done  here)  to  give  as  many  of  the  “Sonnets” 
as  there  is  space  for,  accompanied  by  the  necessary  explanatory  remarks. 


IX. 


The  first  seventeen  “ Sonnets  ” urge  the  Cosmic  Sense  to  produce.  The 
theory  is  that  they  were  written,  as  they  stand,  earliest,  and  that  they  were 
the  first  writings  of  their  author  after  illumination.  If  it  be  thought  singular 
that  a man  should  so  write,  then  compare  this  with  an  undoubted  case  of  pre- 
cisely the  same  thing  as  is  here  supposed.  The  1855  edition  of  “Leaves  of 
Grass  ” was  written  by  Whitman  immediately  after  illumination.  On  the 
third  page  of  the  “ Leaves  ” (the  preface  was  written  afterwards)  stand  these 
words,  addressed  to  the  Cosmic  Sense  : “ Loose  the  stop  from  your  throat — 
not  words,  not  music  or  rhyme  I want ; not  custom  or  lecture,  not  even  the 
best,  only  the  lull  I like,  the  hum  of  your  valved  voice.”  In  the  case  of 
Whitman,  as  in  the  case  of  Buddha  and  Jesus,  the  special  urge  of  the  Cos- 
mic Sense  was  towards  an  exalted  life.  In  the  case  of  Bacon,  as  in  that  of 
Balzac,  it  was  especially  towards  literary  expression.  In  accordance  with 
this  distinction.  Whitman  writes,  in  a long  life,  two  small  volumes ; Bacon, 
in  a shorter  life,  ten  or  twenty  times  as  much.  Whitman’s  invocation  occu- 
pies three  lines  ; Bacon’s,  two  hundred  lines. 


Sonnet  I. 

From  fairest  creatures  we  desire  increase, 

That  thereby  beauty’s  rose  might  never  die, 

But  as  the  riper  should  by  time  decease, 

His  tender  heir  might  bear  his  memory  : 

But  thou  contracted  to  thine  own  bright  eyes, 

Feed’st  thy  light’s  flame  with  self-substantial  fuel. 
Making  a famine  where  abundance  lies. 

Thyself  thy  foe,  to  thy  sweet  self  too  cruel. 

Thou  that  art  now  the  world’s  fresh  ornament. 

And  only*  herald  to  the  gaudy  spring. 

Within  thy  own  bud  buriest  thy  content. 

And,  tender  churl,  mak’st  waste  in  niggarding. 

Pity  the  world,  or  else  this  glutton  be. 

To  eat  the  world’s  due,  by  the  grave  and  thee. 

to  represent  thee  as  thou  didst  appear  there  where  in  harmony 
the  open*air  thou  didst  thyself  disclose  ” [71  : 201]. 


*Only — i.  e.,  incomparable  herald 
of  the  gaudy  spring.  In  forty-three 
cases  of  Cosmic  Consciousness  the 
time  of  year  of  first  illumination  is 
known  with  more  or  less  certainty  in 
twenty,  and  in  fifteen  of  these  it  took 
place  in  the  first  half  of  the  year — 
January  to  June.  Did  perhaps  Bacon’s 
illumination  take  place  in  the  spring  ? 
And  is  that  the  meaning  of  the  line  ? 

The  fairest  of  all  things  is  what 
Plotinus  calls  “this  sublime  condi- 
tion,” and  of  which  Dante  said  : 
“ Oh  splendor  of  living  light  eternal  ! 
Who  hath  become  so  pallid  under  the 
shadow  of  Parnassus,  or  hath  so  drunk 
at  its  cistern,  that  he  would  not  seem 
to  have  his  mind  encumbered,  trying 
the  heaven  overshadows  thee  when  in 


140 


Cosmic  Consciousness 


Sonnet  II. 

When  forty  winters  shall  besiege  thy  brow,  When  the  Cosmic  Sense  would  be 

And  dig  deep  trenches  in  thy  beauty’s  field,  years  old  Bacon  would  be  sev- 

Thy  youth’s  proud  livery,  so  gazed  on  now,  enty. 

Will  be  a tattered  weed,  of  small  worth  held  : 

Then  being  ask’d  where  all  thy  beauty  lies. 

Where  all  the  treasure  of  thy  lusty  days, — 

To  say,  within  thine  own  deep  sunken  eyes. 

Were  an  all-eating  shame  and  thriftless  praise. 

How  much  more  praise  deserv’d  thy  beauty’s  use. 

If  thou  could’st  answer — “ This  fair  child  of  mine 
Shall  sum  my  count,  and  make  my  old  excuse, — ” 

Proving  his  beauty  by  succession  thine  ! 

This  were  to  be  new  made  when  thou  art  old. 

And  see  thy  blood  warm  when  thou  feel’st  it  cold. 


Sonnet  III. 


Look  in  thy  glass,  and  tell  the  face  thou  viewest. 
Now  is  the  time  that  face  should  form  another ; 
Whose  fresh  repair  if  not  thou  renewest. 

Thou  dost  beguile  the  world,  unbless  some  mother.* 
For  where  is  she  so  fairf  whose  unear’d  womb 
Disdains  the  tillage  of  thy  husbandry  ? 

Or  who  is  he  so  fond  will  be  the  tomb 
Of  his  self-love,  to  stop  posterity  ? 

Thou  art  thy  mother’s  glass, J and  she  in  thee 
Calls  back  the  lovely  April  of  her  prime  : 

So  thou  through  windows  of  thine  age  shalt  see. 
Despite  of  wrinkles,  this  thy  golden  time. 

But  if  thou  live,  remembered  not  to  be. 

Die  single,  and  thine  image  dies  with  thee. 


* Unbless  some  mother ; deprive 
some  art  of  the  offspring  it  might 
(should)  have  had  from  the  genera- 
tive influence  of  the  “ lovely  boy  ” — 
the  Cosmic  Sense. 

•f  Where  is  she  so  fair  f What 
art  is  there  so  fair,  etc. 

J Thou  art  thy  mother's  glass  — 
that  is,  nature’s  mirror.  “Hold  the 
mirror  up  to  nature”  (Hamlet).  In 
the  Cosmic  Sense  all  nature,  includ- 
ing the  human  heart,  is  reflected.  In 
this  connection  consider  (besides  the 
‘‘  Shakespeare”  plays)  the  “ Com^die 
Humaine  ” of  Balzac;  the  ‘‘Divine 
Comedy  ” of  Dante  ; the  “ Leaves  of 
Grass  ” of  Whitman. 


Sonnet  XV. 

When  I consider  everything  that  grows 
Holds  in  perfection  but  a little  moment. 

That  this  huge  stage  presenteth  nought  but  shows. 
Whereon  the  stars  in  secret  influence  comment ; 
When  I perceive  that  men  as  plants  increase. 
Cheered  and  check’d  even  by  the  selfsame  sky. 
Vaunt  in  their  youthful  sap,  at  height  decrease. 
And  wear  their  brave  state  out  of  memory ; 

Then  the  conceit  of  this  inconstant  stay 
Sets  you  most  rich  in  youth  before  my  sight. 
Where  wasteful  Time  debateth  with  Decay, 

To  change  your  day  of  youth  to  sullied  night; 
And,  all  in  war  with  Time,  for  love  of  you. 

As  he  takes  from  you,  I engraft  you  new. 


All  things,  after  a momentary 
period  of  maturity,  fade  and  lapse. 
The  Cosmic  Sense  itself  is  subject  to 
the  same  universal  law.  In  order 
that  it  may  not  die  absolutely  with 
the  death  of  its  possessor  he  (the  self 
conscious  Bacon)  engrafts  it  anew  in 
the  “Sonnets.” 


Francis  Bacon 


141 


Sonnet  XVI.  u ■ t>  \ -n 

He  (the  self  conscious  Bacon)  will 

(he  says)  engraft  the  Cosmic  Sense  in 
the  “Sonnets.”  But  (he  says  to  the 
Cosmic  Sense)  why  do  not  you  (your- 
self) adopt  a mightier  way  to  ensure 
your  earthly  immortality  ? You  are 
now  in  your  young  prime,  and  many 
maiden  gardens  (art,  poetiy,  the 
drama,  etc.)  would  be  glad  to  bear 
your  children — your  living  flowers. 
And  these  would  be  much  more  like 
you  than  would  a description  of  you 
made  from  without  (as  in  the  case  of 
the  “Sonnets”).  For  the  “Son- 
nets” are  a description  of  the  Cos- 
mic Sense  from  the  point  of  view  of 
self  consciousness,  whereas  the  really 
desirable  thing  was  that  the  Cosmic 
Sense  should  itself  speak.  “Only 
the  lull  I like,”  says  Whitman,  “the  hum  of  your  valved  voice.”  If  you  would  put  yourself  out. 
Bacon  says  to  the  Cosmic  Sense,  you  would  make  yourself  immortal.  You  would  “keep  yourself  still.” 


But  wherefore  do  not  you  a mightier  way 
Make  war  upon  this  bloody  tyrant,  Time  ? 

And  fortify  yourself  in  your  decay 

With  means  more  blessed  than  my  barren  rhyme  ? 

Now  stand  you  on  the  top  of  happy  hours  ; 

And  many  maiden  gardens,  yet  unset, 

With  virtuous  wish  would  bear  your  living  flowers. 
Much  liker  than  your  painted  counterfeit : 

So  should  the  lines  of  life  that  life  repair. 

Which  this,  Time’s  pencil,  or  my  pupil  pen. 

Neither  in  inward  worth,  or  outward  fair. 

Can  make  you  live  yourself  in  eyes  of  men. 

To  give  away  yourself  keeps  yourself  still ; 

And  you  must  live  drawn  by  your  own  sweet  skill. 


Sonnet  XVII. 


Who  will  believe  my  verse  in  time  to  come. 

If  it  were  fill’d  with  your  most  high  deserts  ? 

Though  yet.  Heaven  knows,  it  is  but  as  a tomb 
Which  hides  your  life,  and  shows  not  half  your  parts. 
If  I could  write  the  beauty  of  your  eyes, 

And  in  fresh  numbers  number  all  your  graces. 

The  age  to  come  would  say,  “this  poet  lies  ; 

Such  heavenly  touches  ne’er  touch’d  earthly  faces.’’ 
So  should  my  papers,  yellow’d  with  their  age. 

Be  scorn’d,  like  old  men  of  less  truth  than  tongue ; 
And  your  true  rights  be  term’d  a poet’s  rage. 

And  stretched  metre  of  an  antique  song  : 

But  were  some  child  of  yours  alive  that  time. 

You  should  live  twice — in  it,  and  in  my  rhyme. 


Let  me  say  \vhat  I may  (as  in  the 
“ Sonnets  ”)  about  you,  no  one  could 
realize  from  my  words  what  you  really 
are.  Let  me  tell  how  you  appear  to  me 
and  it  will  be  said  I have  exaggerated, 
lied.  But  produce — leave  behind  you 
children  like  yourself — worthy  of  your- 
self— as  they  must  be — then  you  can- 
not be  denied.  You  will  live,  unmis- 
takably, twice  : (i)  your  own  off- 

spring, whose  divinity  none  will  be 
able  to  question,  and  (2)  In  my  de- 
scription of  you,  in  the  “Sonnets,” 
which  description  will  be  seen,  from 
a comparison  with  your  own  offspring, 
to  be  truthful. 


Sonnet  XVIII. 

Shall  I compare  thee  to  a summer’s  day  ? 

Thou  art  more  lovely  and  more  temperate : 

Rough  winds  do  shake  the  darling  buds  of  May, 
And  summer’s  lease  hath  all  too  short  a date : 
Sometime  too  hot  the  eye  of  heaven  shines. 

And  often  in  his  gold  complexion  dimm’d  ; 

And  every  fair  from  fair  sometimes  declines. 

By  chance,  or  nature’s  changing  course,  untrimm’d  ; 
But  thy  eternal  summer  shall  not  fade. 

Nor  lose  possession  of  that  fair  thou  owest ; 

Nor  shall  Death  brag  thou  wander’st  in  his  shade. 
When  in  eternal  lines  to  time  thou  growest : 

So  long  as  men  can  breathe,  or  eyes  can  see. 

So  long  lives  this,  and  this  gives  life  to  thee. 


The  first  part  of  the  sonnet  is  a 
eulogy  of  the  Cosmic  Sense.  It  would 
seem  that  at  the  time  this  sonnet  was 
composed  Bacon  had  settled  in  his 
own  mind  how  the  Cosmic  Sense  was 
to  express  itself,  and  some  of  the 
work  seems  to  have  been  done — that 
is,  some  of  the  plays  written.  He 
speaks  of  the  Cosmic  Sense  as  hav- 
ing grown  to  time  in  eternal  lines. 


142 


Cosmic  Consciousness 


Sonnet  XXXIII. 

Full  many  a glorious  morning  have  I seen 
Flatter  the  mountain-tops  with  sovereign  eye, 

Kissing  with  golden  face  the  meadows  green, 

Gilding  pale  streams  with  heavenly  alchemy  ; 

Anon  permit  the  basest  clouds  to  ride 
With  ugly  rack  on  his  celestial  face, 

And  from  the  forlorn  world  his  visage  hide. 

Stealing  unseen  to  west  with  this  disgrace  : 

Even  so  my  son  one  early  morn  did  shine 
With  all  triumphant  splendor  on  my  brow  ; 

But,  out  alack  ! he  was  but  one  hour  mine. 

The  region  cloud  hath  mask’d  him  from  me  now. 

Yet  him  for  this  my  love  no  whit  disdaineth  ; 

Suns  of  the  world  may  stain,  when  heaven’s  sun 
staineth. 

“ When  these  visions  occur,  it  is  as  if 
a door  were  opened  into  a most  marvellous  light,  whereby  the  soul  sees,  as  men  do  when  the  lightning 
flashes  in  a dark  night.  The  lightning  makes  surrounding  objects  visible  for  an  instant,  and  then 
leaves  them  in  darkness,  though  the  forms  of  them  remain  in  the  fancy.  But  in  the  case  of  the  soul 
the  vision  is  much  more  perfect ; for  those  things  it  saw  in  spirit  in  that  light  are  so  impressed  upon  it, 
that  whenever  God  enlightens  it  again,  it  beholds  them  as  distinctly  as  it  did  at  first,  precisely  as  in  a 
mirror,  in  which  we  see  objects  reflected  whenever  we  look  upon  it.  These  visions  once  granted  to 
the  soul  never  afterward  leave  it  altogether  ; for  the  forms  remain,  though  they  become  somewhat  in- 
distinct in  the  course  of  time.  The  effects  of  these  visions  in  the  soul  are  quietness,  enlightenment, 
joy-like  glory,  sweetness,  pureness,  love,  humility,  inclination  or  elevation  of  the  mind  to  God,  some- 
times more,  sometimes  less,  sometimes  more  of  one,  sometimes  m.ore  of  another,  according  to  the 
disposition  of  the  soul  and  the  will  of  God”  [203  : 200-1].  With  the  last  words  of  Yepes  compare 
Paul:  "The  fruit  of  the  spirit  [Christ,  the  Cosmic  Sense]  is  love,  joy,  peace,  long  suffering,  kindness, 
goodness,  faithfulness,  meekness,  temperance”  [22  : 5 ; 22]. 


Sonnet  XXXIII  refers  to  the  inter- 
mittent character  of  illumination, 
which  holds  true  in  all  cases  of  Cos- 
mic Consciousness,  in  which  there  is 
more  than  one  flash  of  the  divine 
radiance.  It  treats  of  the  cheerless- 
ness and  barrenness  of  the  intervals 
as  compared  with  those  periods  when 
the  Cosmic  Sense  is  actually  present. 
So  Behmen,  referring  to  the  intermit- 
tent character  of  his  illumination, 
says  [40  : 16]  : “The  sun  shone  on 
me  a good  while  but  not  constantly, 
for  the  sun  hid  itself,  and  then  I 
knew  not  nor  well  understood  my 
own  labor”  {his  own  writings').  Note 
the  use  of  the  same  figure  by  both 
writers.  So  also  Yepes  tells  us  : 


Sonnet  XXXVI. 

Let  me  confess  that  we  two  must  be  twain, 
Although  our  undivided  loves  are  one  : 

So  shall  those  blots  that  do  with  me  remain, 
Without  thy  help,  by  me  be  borne  alone. 

In  our  two  loves  there  is  but  one  respect. 
Though  in  our  lives  a separate  spite. 

Which  though  it  alter  not  love’s  sole  effect. 

Yet  doth  it  steal  sweet  hours  from  love’s  delight. 
I may  not  evermore  acknowledge  thee. 

Lest  my  bewailed  guilt  should  do  thee  shame  ; 
Nor  thou  with  public  kindness  honor  me. 

Unless  thou  take  that  honor  from  thy  name  : 

But  do  not  so  ; I love  thee  in  such  sort 
As,  thou  being  mine,  mine  is  thy  good  report. 


It  is  reasonable  to  suppose  that  this 
sonnet  represents  a later  date  than 
those  above  quoted.  It  is  fair  to 
imagine,  therefore,  that  when  it  was 
written  quite  a body  of  the  plays  was 
in  existence.  For  some  years  Bacon 
has  been  leading  a dual  life  : on  the 
one  hand  the  life  of  a lawyer,  court- 
ier, politician — his  self  conscious  life  : 
on  the  other  the  life  of  the  seer,  poet 
— the  life  lit  by  that  “ light  rare,  un- 
tenable, lighting  the  very  light”  — 
the  “ light  that  never  was  on  land  or 
sea  ” — the  life,  in  a word,  of  Cosmic 
Consciousness.  He  had  kept  these 
two  lives  entirely  apart.  None  or  few 
(Anthony,  perhaps,  and  Mathews) 


knew  that  he  was  living  any  other 
life  than  the  first.  It  had  for  many  strong  reasons,  and  feelings  stronger  than  reasons,  become  with 
him  a settled  policy  that  the  two  lives  were  to  be  kept  apart.  The  frank  duality  of  this  and  some 
other  of  the  “Sonnets”  will  be  almost  or  quite  incomprehensible  to  many  as  applied  to  two  parts  of 
the  same  person  or  two  personalities  in  the  same  individual.  But  we  know  that  (supposing  the  inter- 
pretation here  adopted  to  be  correct)  the  language  of  the  “Sonnets”  is  not  more  extreme  in  this 
respect  than  is  language  in  other  of  these  cases  in  which  there  can  be  no  doubt  as  to  its  meaning. 


Francis  Bacon 


143 

Thus  Whitman  writes  : “ With  laugh  and  many  a kiss  O soul  thou  pleasest  me,  I thee”  [193  : 321]. 
And  again  : “I,  turning,  call  to  thee  O soul,  thou  actual  me  ” [ib  ]. 

The  writer  of  the  sonnet  says,  or  seems  to  say,  that  should  he  acknowledge  his  other  self,  the 
Cosmic  Sense,  and  its  offspring,  the  plays,  any  good  that  could  do  him  (the  self  conscious  person) 
would  be  taken  from  this  higher  self,  and  that  he  will  not  consent  to. 


Sonnet  XXXIX. 

O,  how  thy  worth  with  manners  may  I sing, 

When  thou  art  all  the  better  part  of  me  ? 

What  can  mine  own  praise  to  mine  own  self  bring  ? 
And  what  is’t  but  mine  own,  when  I praise  thee? 
Even  for  this  let  us  divided  live. 

And  our  dear  love  lose  name  of  single  one. 

That  by  this  separation  I may  give 

That  due  to  thee  which  thou  deserv’t  alone. 

O absence,  what  a torment  wouldst  thou  prove. 

Were  it  not  thy  sour  leisure  gave  sweet  leave 
To  entertain  the  time  with  thoughts  of  love, — 
Which  time  and  thoughts  so  sweetly  doth  deceive, — 
And  that  thou  teachest  how  to  make  one  twain. 
By  praising  him  here,  who  doth  hence  remain  ! 


The  meaning  of  this  sonnet  seems 
unmistakable.  It  scarcely  needs  a 
commentary.  The  author  says  that 
the  Cosmic  Sense  is  the  best  part  of 
him  (as,  of  course,  it  was),  and  being 
part  of  himself,  it  is  scarcely  man- 
nerly in  him  to  praise  it.  But  (he 
says)  for  this  very  reason  let  us  live 
as  two.  His  absence  from  the  Cosmic 
Sense  is,  of  course,  the  time  he  is 
occupied  with  law,  politics,  business, 
worldly  affairs — all  that  time,  in  fact, 
between  the  periods  of  illumination, 
when  his  time  and  mind  were  not 
occupied  with  the  things  of  the  Cosmic 
Sense.  That  absence  is  made  happy 
by  the  knowledge  that  at  any  time  he 
can  turn  to  thoughts  of  the  Cosmic 


Sense  and  of  the  things  belonging  to 
it.  The  most  striking  expression  in  this  sonnet  is  : “Thou  [the  Cosmic  Sense]  teachest  how  to  make 
one  twain.”  This  is,  as  pointed  out  many  times  in  this  volume,  a prime  characteristic  of  the  cases  in 
question.  “The  attainment  of  Arahatship  ” (Cosmic  Consciousness),  says  Gautama,  will  cause  a man, 
“ being  one,  to  become  multiform”  [161  : 214].  “I  live,”  says  Paul,  “yet  no  longer  I but  Christ 
[the  Cosmic  Sense]  liveth  in  me”  [22  : 2 : 20].  And  again  : " If  any  man  be  in  Christ  [if  any  man 
live  the  life  of  the  Cosmic  Sense]  he  is  a new  creature  ” [21  : 5 : 17]  ; and  Paul  says  that  the  man  Jesus 
“made  both  [that  is,  (i)  the  Cosmic  Sense — Christ,  and  (2)  the  self  conscious  man — Jesus]  one,” 
..."  that  he  might  create  of  the  twain  one  new  man  ” [23  : 2 : 14-15],  and  in  many  other  places 
he  bears  testimony  to  his  own  dual  personality.  Mohammed  called  the  Cosmic  Sense  “Gabriel  ; ” 
the  Koran  was  dictated  by  him  (or  it)  ; the  ostensible  Mohammed  was  a second  individuality.  Balzac, 
speaking  of  Louis  Lambert  (i.  e.,  himself),  after  giving  his  life  down  to  the  period  of  illumination, 
says  ; “ The  events  I have  still  to  relate  form  the  second  existence  of  this  creature  destined  to  be  excep- 
tional in  all  things  ” [5  ; 100].  He  then  goes  on  to  describe  the  oncoming  of  the  Cosmic  Conscious 
condition,  and,  in  the  aphorisms.  Cosmic  Consciousness  itself.  Whitman  constantly  refers  to  the  Cos- 
mic Sense  as  his  soul,  and  calls  the  every  day,  visible,  Walt  Whitman,  “The  other  I am  ” [193  : 32], 
and  so  on. 

Sonnet  LI  I 


So  am  I as  the  rich,  whose  blessed  key 
Can  bring  him  to  his  sweet  up-locked  treasure, 
The  which  he  will  not  every  hour  survey. 

For  blunting  the  fine  point  of  seldom  pleasure. 
Therefore  are  feasts  so  solemn  and  so  rare, 

Since,  seldom  coming,  in  the  long  year  set. 

Like  stones  of  worth  they  thinly  placed  are. 

Or  captain  jewels  in  the  carkanet. 

So  is  the  time  that  keeps  you,  as  my  chest. 

Or  as  the  wardrobe  which  the  robe  doth  hide. 

To  make  some  special  instant  special  blest. 

By  new  unfolding  his  imprison’d  pride. 

Blessed  are  you  whose  worthiness  gives  scope, 

Being  had  to  triumph,  being  lack’d  to  hope. 


Compare  Plotinus  : “ This  sublime 
condition  is  not  of  permanent  dura- 
tion. It  is  only  now  and  then  that 
we  can  enjoy  the  elevation  (merci- 
fully made  possible  for  us)  above  the 
limits  of  the  body  and  the  world.  I 
myself  have  realized  it  but  three 
times  as  yet”  [188  ; 81].  Bacon’s 
periods  of  illumination  were  probably 
longer  and  more  frequent  than  th'  se 
of  Plotinus.  Neither  Plotinus  nor 
Bacon,  apparently,  could  control  the 
periods  of  illumination.  It  seems 
likely  that  Jesus  refers  to  this  appar- 
ently causeless  and  arbitrary  coming 
and  going  of  the  divine  light  when  he 
said  [17:3:8]:  “ The  wind  bloweth 


144 


Cosmic  Consciousness 


where  it  listest  and  thou  hearest  the  voice  thereof,  but  knowest  not  whence  it  cometh  and  whither  it 
goeth  ; so  is  every  one  that  is  born  of  the  spirit. ' ’ 


Sonnet  LIII. 

A description,  from  one  point  of 
view,  of  Cosmic  Consciousness.  Com- 
pare with  it  a description  by  Gautama 
from  the  same  point  of  view.  He 
says  : ‘ ' Arahatship  [Cosmic  Con- 

sciousness] enables  a man  to  compre- 
hend by  his  own  heart  the  hearts  of 
other  beings  and  of  other  men,  to 
understand  all  minds,  the  passionate, 
the  calm,  the  angry,  the  peaceable, 
the  deluded,  the  wise,  the  concen- 
trated, the  ever  varying,  the  lofty, 
the  narrow,  the  sublime,  the  mean, 
the  steadfast,  the  wavering,  the  free, 
and  the  enslaved  ” [i6i  : 215].  That 
is,  it  reveals  all  character,  as  is  so 
well  exemplified  in  the  “Shake- 
speare” drama.  Compare  Dante’s 
world-wide  vision  ; Balzac’s  insight  into  the  structure  and  operation  of  the  infinite  human  heart ; 
Whitman’s  “ I am  of  old  and  of  young,  of  the  foolish  as  much  as  the  wise,  regardless  of  others,  ever 
regardful  of  others,  maternal  as  well  as  paternal,  a child  as  well  as  a man,”  etc,  [193  : 42],  and  the 
almost  universal  knowledge  of  man  and  his  environment  which  his  writings,  especially  the  “ Leaves,” 
indicate. 

Sonnet  LV. 

Not  marble,  nor  the  gilded  monuments 
Of  princes,  shall  outlive  this  powerful  rhyme  ; 

But  you  shall  shine  more  bright  in  these  contents 
Than  unswept  stone,  besmear’d  with  sluttish  time. 

When  wasteful  war  shall  statues  overturn, 

And  broils  root  out  the  work  of  masonry. 

Nor  Mars  his  sword  nor  war’s  quick  fire  shall  burn 
The  living  record  of  your  memory. 

’Gainst  death  and  all  oblivious  enmity 
Shall  you  pace  forth  ; your  praise  shall  still  find  room 
Even  in  the  eyes  of  all  posterity 
That  wear  this  world  out  to  the  ending  doom. 

So,  till  the  judgment  that  yourself  arise. 

You  live  in  this,  and  dwell  in  lovers’  eyes. 


By  “this  powerful  rhyme,”  in 
which  the  Cosmic  Sense  shall  endure 
and  shine  in  the  far  future,  is  prob- 
ably not  intended  the  “Sonnets”  but 
the  plays  or  some  particular  play, 
such  as  “Romeo  and  Juliet”  (writ- 
ten 1596,  printed  1597  and  1599). 
Until  the  judgment  brought  to  birth 
by  the  elevation  of  human  taste  by 
the  plays  themselves,  you  (Cosmic 
Consciousness)  shall  live  in  this  play 
and  delight  the  eyes  and  hearts  of 
lovers. 


What  is  your  substance,  whereof  are  you  made. 
That  millions  of  strange  shadows  on  you  tend  ? 
Since  every  one  hath,  every  one,  one  shade, 

And  you,  but  one,  can  every  shadow  lend. 
Describe  Adonis,  and  the  counterfeit 
Is  poorly  imitated  after  you  ; 

On  Helen’s  cheek  all  art  of  beauty  set. 

And  you  in  Grecian  tires  are  painted  new  : 

Speak  of  the  spring,  and  foison  of  the  year ; 

The  one  doth  shadow  of  your  beauty  show. 

The  other  as  your  bounty  doth  appear  ; 

And  you  in  every  blessed  shape  we  know. 

In  all  external  grace  you  have  some  part. 

But  you  like  none,  none  you,  for  constant  heart. 


Sonnet  LIX. 

If  there  be  nothing  new,  but  that  which  is 
Hath  been  before,  how  are  our  brains  beguil’d. 
Which,  laboring  for  invention,  bears  amiss 
The  second  burden  of  a former  child  ! 

O that  record  could  with  a backward  look, 
Even  of  five  hundred  courses  of  the  sun. 

Show  me  your  image  in  some  antique  book. 
Since  mind  at  first  in  character  was  done  ! 

That  I might  see  what  the  old  world  could  say 


The  writer  asks  : “Is  this  illumi- 

nation of  which  I am.  conscious  a new 
phenomenon  or  did  it  exist  in  the  old 
world?  1 wish,”  he  says,  “I  could 
find  it  or  a description  of  it  in  litera- 
ture. If  it  has  existed  it  ought  to  be 
found  in  the  records  of  the  human 
mind,  and  if  1 could  find  such  records 
1 could  judge  whether  the  human 
mind  was  advancing,  retreating,  or 
standing  still.”  He  seems  to  reach 


Francis  Bacon 


145 


the  conclusion  that  few  or  none  of  the 
great  writers  of  the  past  experienced 
it.  Bacon  was  exceedingly  familiar 
with  the  Bible,  and  therefore  with  the 
gospels  and  the  Pauline  epistles,  but 
his  reverence  for  these  writings  would 
probably  prevent  his  comparing  his 
experience  to  that  of  the  sacred  writers.  It  does  not  seem  that  he  knew  much  of  Dante  ; and  the 
Buddhistic  literature,  in  which  it  is  fully  treated,  was  an  absolutely  sealed  book  to  Englishmen  of  his 
time.  It  would  never  have  occurred  to  him  to  examine  the  Koran  and  the  life  of  Mohammed,  if,  in- 
deed, they  were  accessible  to  him.  Bacon  was  thus  probably  entirely  cut  off  from  any  knowledge  of 
other  cases  than  his  own. 


To  this  composed  wonder  of  your  frame  ; 
Whether  we  are  mended,  or  whether  better  they, 
Or  whether  revolution  be  the  same. 

O,  sure  I am,  the  wits  of  former  days 
To  subjects  worse  have  given  admiring  praise. 


Sonnet  LXII. 

Sin  of  self-love  possesseth  all  mine  eye. 

And  all  my  soul,  and  all  my  every  part ; 
And  for  this  sin  there  is  no  remedy. 

It  is  so  grounded  inward  in  my  heart. 
Methinks  no  face  so  gracious  is  as  mine. 

No  shape  so  true,  no  truth  of  such  account ; 
And  for  myself  my  own  worth  do  define. 

As  I all  other  in  all  worth  surmount. 

But  when  my  glass  shows  me  myself  indeed, 
Beated  and  chopp’d  with  tann’d  antiquity. 
Mine  own  self-love  quite  contrary  I read  ; 
Self  so  self-loving  were  iniquity. 

’Tis  thee  (myself)  that  for  myself  I praise. 
Painting  my  age  with  beauty  of  thy  days. 


In  this  sonnet  the  duality  of  the 
person  writing  is  brought  out  very 
strongly — no  doubt  purposely.  When 
he  dwells  on  his  Cosmic  Conscious 
self  he  is,  as  it  were,  lost  in  admira- 
tion of  himself.  When  he  turns  to 
the  physical  and  self  conscious  self 
he  is  inclined,  on  the  contrary,  to 
despise  himself.  He  is  at  the  same 
time  very  much  and  very  little  of  an 
egotist.  Those  who  knew  the  man 
Walt  Whitman  know  that  this  same 
seeming  contradiction,  resting  on  the 
same  foundation,  existed  most  mark- 
edly in  him.  Whitman’s  admiration 
for  the  Cosmic  Conscious  Whitman 
and  his  works  (the  “Leaves”)  was 


just  such  as  pictured  in  this  sonnet, 
while  he  was  absolutely  devoid  of  egotism  in  the  ordinary  way  of  the  self  conscious  individual.  It  is 
believed  that  the  above  remarks  would  remain  true  if  applied  to  Paul,  Mohammed  or  Balzac.  Re- 
duced to  last  analysis,  the  matter  seems  to  stand  about  as  follows  : The  Cosmic  Conscious  self,  from 

all  points  of  view,  appears  superb,  divine.  From  the  point  of  view  of  the  Cosmic  Conscious  self,  the 
body  and  the  self  conscious  self  appear  equally  divine.  But  from  the  point  of  view  of  the  ordinary 
self  consciousness,  and  so  compared  with  the  Cosmic  Conscious  self,  the  self  conscious  self  and  the 
body  seem  insignificant  and  even,  as  well  shown  in  Paul’s  case,  contemptible. 


Sonnet  LXX. 

That  thou  art  blam’d  shall  not  be  thy  defect. 

For  slander’s  mark  was  ever  yet  the  fair ; 

The  ornament  of  beauty  is  suspect, 

A crow  that  flies  in  heaven’s  sweetest  air. 

So  thou  be  good,  slander  doth  but  approve 
Thy  worth  the  greater,  being  woo’d  of  time  ; 

For  canker  vice  the  sweetest  buds  doth  love. 

And  thou  present’st  a pure  unstained  prime. 

Thou  hast  pass’d  by  the  ambush  of  young  days. 
Either  not  assail’d,  or  victor  being  charg’d  ; 

Yet  this  thy  praise  cannot  be  so  thy  praise. 

To  tie  up  envy,  evermore  enlarg’d  : 

If  some  suspect  of  ill  mask’d  not  thy  show. 

Then  thou  alone  kingdoms  of  hearts  shouldst  owe. 


Bacon  says  : That  a Cosmic  Sense 
(as  seen  in  its  offspring,  the  plays) 
should  be  blamed  (as  for  license  in 
language,  contempt  of  received  rules, 
etc.)  shall  be  no  proof  of  defect. 
Great  original  work,  such  as  the 
“Shakespeare”  drama,  is  never  ap- 
preciated at  first,  is,  in  fact,  always 
the  object  of  grave  suspicion  and 
often  of  absolute  condemnation.  If, 
he  says,  the  Cosmic  Sense  is  really 
the  divine  thing  it  seems  to  be,  evil 
speaking  of  it  and  its  offspring  only 
proves  it  the  more  divine,  as  showing 
it  is  over  the  heads  and  above  the 
judgment  of  ordinary  men.  If  it  was 
not  for  this  inevitable  blindness  all 
eyes  and  hearts  would  recognize  and 
bow  down  before  its  supremacy. 


146 


Cosmic  Consciousness 


Sonnet  LXXVIII. 

So  oft  have  I invok’d  thee  for  my  Muse, 

And  found  such  fair  assistance  in  my  verse, 

As  every  alien  pen  hath  got  my  use, 

And  under  thee  their  poesy  disperse. 

Thine  eyes,  that  taught  the  dumb  on  high  to  sing. 
And  heavy  ignorance  aloft  to  fly, 

Have  added  feathers  to  the  learned’s  wing. 

And  given  grace  a double  majesty. 

Yet  be  most  proud  of  that  which  I compile. 
Whose  influence  is  thine,  and  born  of  thee  : 

In  others’  works  thou  dost  but  mend  the  style. 
And  arts  with  thy  sweet  graces  graced  be  ; 

But  thou  art  all  my  art,  and  dost  advance 
As  high  as  learning  my  rude  ignorance. 


At  the  time  this  sonnet  was  written 
many  of  the  plays  were  composed, 
published,  and  doubtless  imitated. 
The  writer  speaks  of  himself  as 
"ignorant”  because  he  has  had  no 
training  or  practice  in  verse  writing. 
The  Cosmic  Sense  had  immediately 
upon  its  appearance  "taught  the 
hitherto  dumb”  man  "on  high  to 
sing.”  Becoming  illumined  at  about 
the  age  of  thirty,  he  not  only  began 
without  any  apprenticeship  to  write 
poetry,  but  to  write  a new  and  higher 
poetry  than  had  hitherto  been  written 
in  English.  And  he  says  that  the 
divine  light  shining  through  his  com- 
positions (the  plays)  has  been  (to 


some  extent,  at  all  events)  absorbed 
and  utilized  by  the  verse  writers  of  the  day  ; has  added  feathers  to  their  wings,  and  given  a double 
majesty  to  the  grace  of  their  lines.  So  Lang  says  of  Scott  that  he  "was  being  driven  from  post  to 
pillar  by  his  imitators,  whom  he  had  taught,  like  Captain  Boabdil,  to  write  nearly  as  well  as  himself” 
[169  : 9].  But  he  says  to  the  Cosmic  Sense,  be  most  proud  of  what  I produce,  for  the  merits  of  that 
come  not  all  from  study,  cleverness  or  practice,  but  entirely  from  yourself. 

Compare  with  the  above  statement  the  cases  of  Jesus,  Paul,  Mohammed,  Balzac  and  Walt  Whit- 
man, who  either  had  no  practice  or  training,  or  (as  in  the  case  of  Balzac)  derived  little  or  no  benefit 
therefrom,  but  who  in  middle  life,  began  immediately  upon  illumination,  either  to  speak  or  to  write 
undying  words. 


Sonnet  LXXXVI. 

Was  it  the  proud  full  sail  of  his  great  verse. 
Bound  for  the  prize  of  all-too-precious  you. 

That  did  my  ripe  thoughts  in  my  brain  inherse. 
Making  their  tomb  the  womb  wherein  they  grew  ? 
Was  it  his  spirit,  by  spirits  taught  to  write 
Above  a mortal  pitch,  that  struck  me  dead? 

No,  neither  he,  nor  his  compeers  by  night 
Giving  him  aid,  my  verse  astonished. 

He,  nor  that  affable  familiar  ghost 
Which  nightly  gulls  him  with  intelligence, 

As  victors,  of  my  silence  cannot  boast; 

I was  not  sick  of  any  fear  from  thence  : 

But  when  your  countenance  fill’d  up  his  line 
Then  lack’d  I matter  ; that  enfeebled  mine. 


In  this  sonnet  reduplication  of  the 
individual.  Bacon  - Shakespeare,  is 
carried  to  the  farthest  pitch.  We  are 
forcibly  reminded  (once  more)  of 
Gautama’s  words  in  this  connection, 
viz.,  that  Cosmic  Consciousness  (or 
Arahatship,  as  he  calls  it,  "will  make 
a man,  being  one,  to  become  multi- 
form ” — not  merely  two,  but  multi- 
form. Few  or  no  sonnets  (it  would 
seem)  have  been  written  for  some 
time  by  the  " other  I am.”  But  the 
Cosmic  Conscious  personality  had 
been  producing  rapidly.  Several  or 
many  plays  had  been  written  within 
a brief  period.  The  Cosmic  Con- 
scious Bacon  had  been  taught  by  the 


Cosmic  Sense  to  write  "above  a 
mortal  pitch.”  It  was  not  that,  however,  which  struck  dumb  the  self  conscious  Bacon.  But  it  was 
the  fact  that  the  Cosmic  Conscious  individual  had  absorbed  (for  the  time  at  least)  into  himself  all  the 
forces  of  the  complex  organism.  As  to  the  "compeers”  of  the  Cosmic  Sense,  they  are  the  spiritual 
entities  spoken  of  by  Balzac.  "Mysterious  beings  armed  with  wondrous  faculties,  who  combine  with 
other  beings  and  penetrate  them  as  active  agents,  beings  which  overpower  others  with  the  scepter  and 
glory  of  a superior  nature”  [7  : 50J.  Then  in  line  nine  " He”  is  the  Cosmic  Conscious  Bacon, 
while  the  " affable  familiar  ghost  ” is  Cosmic  Consciousness.  The  expression,  " Nightly  gulls  him  with 
intelligence,”  may  be  compared  with  Whitman’s  " Message  from  the  heavens  whispering  to  me  even 
in  sleep”  [193  ; 324].  It  may  be  noted  here  (most  readers  will  observe  it  for  themselves)  that  when 
speaking  of  the  same  experience  Whitman’s  language  is  more  moderate,  lower  toned,  than  Balzac's, 
Dante’s  or  perhaps  any  other  of  the  Cosmic  Conscious  writers. 


Francis  Bacon 


147 


Sonnet  XCV. 

How  sweet  and  lovely  dost  thou  make  the  shame, 
Which,  like  a canker  in  the  fragrant  rose, 

Doth  spot  the  beauty  of  thy  budding  name  ! 

O,  in  what  sweets  dost  thou  thy  sins  enclose  ! 
That  tongue  that  tells  the  story  of  thy  days. 
Making  lascivious  comments  on  thy  sport. 

Cannot  dispraise  but  in  a kind  of  praise  ; 

Naming  thy  name  blesses  an  ill  report. 

O,  what  a mansion  have  those  vices  got 
Which  for  their  habitation  chose  out  thee. 

Where  beauty’s  veil  doth  cover  every  blot, 

And  all  things  turn  to  fair  that  eyes  can  see  ! 

Take  heed,  dear  heart,  of  this  large  privilege  ; 
The  hardest  knife  ill-us’d  doth  lose  his  edge. 


“ How  sweet  and  lovely  dost  thou 
make  the  shame.”  Helen  Price  says 
that  in  1866  Walt  Whitman  (who 
wanted  a publisher  for  “ Leaves  of 
Grass”  badly  enough  at  that  time) 
was  offered  by  a prominent  house 
good  terms  on  condition  that  he  would 
consent  to  the  deletion  of  a few  lines 
of  “Children  of  Adam.”  An  hour 
or  two  after  the  offer  was  made  he 
returned  to  her  mother’s  house  in 
New  York,  where  he  was  then  stay- 
ing, and,  after  telling  her  and  her 
mother  of  the  offer,  said  : “But  I 

dare  not  do  it,  I dare  not  leave  out  or 
alter  what  is  so  genuine,  so  indis- 
pensable, so  lofty,  so  pure”  [38  : 32]. 


So,  as  to  an  earlier  episode  in  his  life, 
he  told  the  writer  [38  : 26]  ; “ When  ‘Leaves  of  Grass,’  in  1855,  roused  such  a tempest  of  anger 

and  condemnation,  I went  off  to  the  east  end  of  Long  Island  and  spent  the  late  summer  and  all  the 
fall — the  happiest  of  my  life — around  Shelter  Island  and  Peconic  Bay.  Then  came  back  to  New  York 
with  the  confirmed  resolution,  from  which  I never  afterwards  wavered,  to  go  on  with  my  poetic  enter- 
prise in  my  own  way  and  finish  it  as  well  as  1 could.”  A corresponding  incident  in  Balzac’s  life  oc- 
curred in  connection  with  the  publication  of  “ Le  Medecin  de  Campagne.”  In  1833  (shortly  after 
illumination)  he  wrote  to  his  much  loved  sister  that  that  book  would  reach  her  next  week  : “It  has 

cost  me,”  he  said,  “ten  times  the  work  ‘ Louis  Lambert’  did.  . . . That  labor  was  frightful.  I may 
now  die  in  peace;  I have  done  a great  work  for  my  country.”  Two  months  afterwards  he  writes 
again  : “ Do  you  know  how  ‘ Le  Medecin  ’ has  been  received  ? By  a torrent  of  insults  ; . . . but  I 

have  chosen  my  path  ; nothing  shall  discourage  me.  . . . Never  has  the  torrent  which  bears  me  on- 
ward been  so  rapid  ; no  more  terribly  majestic  work  has  ever  compelled  the  human  brain”  [4  : 142—3] . 
Line  four,  (“O  in  what  sweets,”  etc.)  refers  to  the  vices,  crimes,  meannesses  in  the  plays  (the  acts  of 
Regan,  Goneril,  Edmund,  lago,  etc.).  And  does  not  a veil  of  beauty  cover  them  all?  That  tongue, 
he  says,  that  tells  the  visions,  the  revelations,  which  proceed  from  the  Cosmic  Sense,  " cannot  dispraise 
but  in  a kind  of  praise.”  (“And  I say,”  says  Whitman,  “that  there  is  in  fact  no  evil  ”)  [193  : 22]. 
Then  he  cautions  the  Cosmic  Sense  to  take  “heed  of  this  large  privilege.”  And  so  we  see  Whitman 
“returning  upon  [his]  poems,  considering,  lingering  long,”  and  striking  out  words  and  expressions 
that  seem  to  him  too  free.  This  sonnet  is  one  of  the  most  difficult  to  fully  enter  into  the  meaning  of, 
but  when  this  is  realized  it  is  perhaps  the  most  exquisite  passage  ever  written  by  its  author.  The  most 
exquisite  in  expression  and  in  metaphysical  subtlety.  No  comment,  perhaps,  certainly  no  comment 
by  the  present  editor,  can  do  it  even  the  most  meager  justice. 


Sonnet  XCVI. 

Some  say,  thy  fault  is  youth,  some  wantonness  ; 
Some  say,  thy  grace  is  youth  and  gentle  sport  ; 
Both  grace  and  faults  are  lov’d  of  more  and  less  ; 
Thou  mak’st  faults  graces  that  to  thee  resort. 

As  on  the  finger  of  a throned  queen 
The  basest  jewel  will  be  well  esteem’d, 

So  are  those  errors  that  in  thee  are  seen 
To  truths  translated,  and  for  true  things  deem’d. 
How  many  lambs  might  the  stern  wolf  betray, 

If  like  a lamb  he  could  his  looks  translate  ! 

How  many  gazers  might’st  thou  lead  away. 

If  thou  would’st  use  the  strength  of  all  thy  state  ! 
But  do  not  so  ; I love  thee  in  such  sort. 

As,  thou  being  mine,  mine  is  thy  good  report. 


The  plays  (the  offspring  of  the  Cos- 
mic Sense)  are  variously  judged. 
What,  for  instance,  seems  “wanton- 
ness” to  one  to  another  is  “gentle 
sport.”  Both  faults  and  graces  are 
commended ; for  faults  are  made 
graces  by  the  alchemy  of  the  Cosmic 
Sense.  “I  am  myself,”  says  Whit- 
man, “just  as  much  evil  as  good, 
and  my  nation  is,  and  I say  there  is 
in  fact  no  evil”  [193:  22].  And 
Paul  says:  “I  know  and  am  per- 

suaded in  the  Lord  Jesus  [that  is,  by 
the  Cosmic  Sense]  that  nothing  is  un- 
clean of  itself.”  As  a base  jewel  on 
the  hand  of  a queen  passes  for  a rich 
gem,  so  all  things  in  you  (the  Cosmic 


148 


Cosmic  Consciousness 


Sense)  are  beautiful,  true  and  good.  If  you  should  give  free  expression  to  this  revelation  (“using  the 
strength  of  all  your  state  ” ) you  would  lead  many  astray  (for  they  would  misunderstand  you),  and  you 
yourself  (in  your  progeny — such  as  Paul’s  Epistles,  the  “Shakespeare”  drama,  the  “Leaves  of 
Grass,”  etc.)  would  be  condemned  and  would  be  so  hindered  doing  your  proper  work  in  the  world, 
therefore  “ do  not  so.” 


Sonnet  XCVII. 

How  like  a winter  hath  my  absence  been 
From  thee,  the  pleasure  of  the  fleeting  year! 

What  freezings  have  I felt,  what  dark  days  seen  ! 
What  old  December’s  bareness  everywhere  1 
And  yet  this  time  removed  was  summer’s  time  ; 

The  teeming  autumn,  big  with  rich  increase. 
Bearing  the  wanton  burden  of  the  prime. 

Like  widow’d  wombs  after  their  lord’s  decease  : 

Yet  this  abundant  issue  seem’d  to  me 
But  hope  of  orphans,  and  unfather’d  fruit  ; 

For  summer  and  his  pleasures  wait  on  thee. 

And,  thou  away,  the  very  birds  are  mute  ; 

Or  if  they  sing,  ’tis  with  so  dull  a cheer. 

That  leaves  look  pale,  dreading  the  winter’s  near. 


As  to  the  absence  of  the  Cosmic 
Sense — or,  more  properly  speaking, 
its  only  occasional  presence  in  even 
the  greatest  cases — see  comment  on 
Sonnet  XXXIII.  As  elsewhere 
pointed  out,  even  self  consciousness, 
which  has  perhaps  existed  in  the  race 
for  several  hundred  thousand  years, 
and  now  appears  in  the  individual  at 
about  three  years  of  age,  is  liable  to 
lapse.  How  very  far  from  constant 
must  then  a new  faculty  like  Cosmic 
Consciousness  be  ! The  writer  speaks 
of  a time  when  the  Cosmic  Sense  was 
absent.  But  (as  he  puts  it)  it  was  he 
that  was  absent  from  the  Cosmic 
Sense — that  being  considered  the  real 
person.  So  Whitman  speaks  of  the 
Cosmic  Sense  as  himself,  and  of  the  self  conscious  Whitman  as  “the  other  I am.”  And  yet,  he 
says,  it  was  a period  of  very  free  production — as  there  is  no  reason  it  should  not  have  been — for 
what  is  revealed  by  the  Cosmic  Sense  remains  clear  and  manifest  even  for  months  and  years,  sup- 
posing there  should  be  no  subsequent  illumination.  Compare  Yepes,  as  quoted  in  comment  on 
Sonnet  XXXIII.  But  though  a period  of  sufficient  (reflected)  light  and  of  free  production,  it  was 
joyless  and  bare  as  compared  with  periods  during  which  the  Cosmic  Sense  was  actually  present. 


Sonnet  CXXVI. 

O thou  my  lovely  boy,  who  in  thy  power 
Dost  hold  Time’s  fickle  glass,  his  sickle,  hour ; 
Who  hast  by  waning  grown,  and  therein  show’st 
Thy  lovers  withering,  as  thy  sweet  self  grow’st ; 
If  Nature,  sovereign  mistress  over  wrack. 

As  thou  goest  onwards,  still  will  pluck  thee  back. 
She  keeps  thee  to  this  purpose,  that  her  skill 
May  time  disgrace,  and  wretched  minutes  kill. 

Yet  fear  her,  O thou  minion  of  her  pleasure  I 
She  may  detain,  but  not  still  keep,  her  treasure  : 
Her  audit,  though  delay’d,  answer’d  must  be. 
And  her  quietus  is  to  render  thee. 


This  sonnet  constitutes  the  close  of 
the  address  to  Cosmic  Consciousness. 
It  was  probably  written  very  shortly 
before  publication  (1609),  after  the 
writer  had  been  “illumined  with  the 
Brahmic  Splendor”  [155:232] 
nearly  twenty  years  and  had  pro- 
duced, under  its  influence,  nearly  the 
whole  “Shakespeare”  drama.  O 
lovely  boy,  he  says,  addressing  for 
the  last  time  the  Cosmic  Sense,  who 
in  the  hollow  of  thy  hand  doth  hold 
time  and  death — who  waning  (as  age 
advances  within  me)  has  grown  (in 
the  plays,  thy  products),  and  thereby 


showest  thyself  constantly  augment- 
ing as  thy  mortal  lovers  wither  and  die.  If  Nature  should  desire  (as  her  way  is)  to  destroy  thee  (the 
plays — children  of  Cosmic  Consciousness)  she  yet  will  not,  but  will  keep  thee  to  show  that  she  is  able 
to  disgrace  time  by  making  what  he  cannot  kill.  Not  only  so,  but  also  to  show  that  this  product  of 
Nature  can  even  kill  time  (destroy  wretched  minutes).  Yet  do  thou  (Nature's  favorite — the  Cosmic 
.Sense — the  plays)  still  fear  Nature,  who  may  keep  thee  for  a time,  but  perhaps  not  forever.  As  to  her 
(Nature),  though  her  rule  is  so  strong,  she  must  one  day  give  an  account  of  herself  to  a stronger 
power.  That  power  is  thee  (Cosmic  Consciousness),  whom  when  evolution  (which  is  Nature)  has  pro- 
duced (that  is,  made  general — as  self  consciousness  is  to-day),  she  (Nature)  will  have  received  her 
quietus.  For  the  full  apparition  of  the  Cosmic  Sense  will  destroy  death,  the  fear  of  death,  sin  and 


Jacob  Behmen 


149 


space.  “Then  cometh  the  end,  when  he  [Christ — Cosmic  Consciousness]  shall  deliver  up  the  king- 
dom to  God  even  the  Father,  when  he  shall  have  abolished  all  rule,  and  all  authority  and  power. 
For  he  must  reign  till  he  hath  put  all  enemies  under  his  feet.  The  last  enemy  that  shall  be  abol- 
ished is  death  ” [20  : 15  : 24-26].  For  Cosmic  Consciousness  will  throw  the  things  of  sense  (of  self 
consciousness — of  Nature,  as  we  know  her  to-day,  which  now  absorb  men’s  thoughts)  so  into  the 
background  as  practically  to  abolish  them.  Nature,  instead  of  being  the  Lord,  as  now,  will  be  a 
slave — will  effectually,  in  fact,  receive  her  quietus. 

SUMMARY. 

In  this  case  the  ordinary  details  of  proof  of  illumination  are  largely  want- 
ing. If  William  Shakespeare  wrote  the  plays  and  “Sonnets,”  we  have  ab- 
solutely no  external  evidence  to  build  upon.  If  Francis  Bacon  wrote  them, 
we  have  the  vague  evidence  of  his  seclusion  at  about  the  time  his  illumi- 
nation (if  at  all)  must  have  taken  place,  and  Hawley’s  and  his  own  seeming 
allusion  to  the  possession  by  him  of  some  such  unusual,  very  exalted, 
faculty.  Over  and  above  these  circumstances,  which  to  most  will  seem  very 
slight,  the  argument  that  the  man  who  wrote  the  plays  and  “ Sonnets”  had 
Cosmic  Consciousness  must  rest  upon  these  writings  themselves  and  would 
consist  of  two  clauses,  (i)  The  creator  of  the  plays  was  perhaps  the  greatest 
intellect  the  world  has  seen.  His  moral  intuitions  were  as  true  as  his  in- 
tellect v/as  great.  He  was  from  all  points  of  view  a transcendently  great 
spiritual  force.  Being  so,  he  ought  (according  to  the  thesis  maintained 
in  this  volume)  to  have  had  Cosmic  Consciousness.  (2)  The  first  one 
hundred  and  twenty-six  sonnets  seem  to  show  beyond  doubt  that  their 
author  had  the  Cosmic  Sense  and  that  these  sonnets  were  addressed  to  it. 
It  does  not  seem  to  the  present  writer  that  they  can  be  made  sense  of  (intel- 
ligently read)  from  any  other  standpoint. 


Chapter  10. 

Jacob  Behmen  {called  The  Teutonic  Theosopher). 

Born  1575  ; died  1624. 

His  birthplace  was  at  Alt  Seidenberg,  a place  about  two  miles  distant 
from  Gorlitz,  in  Germany.  He  came  of  a well-to-do  family,  but  his  first  em- 
ployment was  that  of  a herd-boy  on  the  Lands-Krone,  a hill  in  the  neighbor- 
hood of  Gorlitz.  The  only  education  he  received  was  at  the  town  school  of 
Seidenberg,  a mile  from  his  home.  Later  he  was  apprenticed  to  a shoe- 
maker in  Seidenberg.  By  the  year  1599'  he  was  settled  at  Gorlitz  as  a 
master  shoemaker  and  married  to  Katharina,  a daughter  of  Hans  Kuntz- 
schmann,  a thriving  butcher  in  that  town. 


Cosmic  Consciousness 


150 


I. 

Behmen  had  two  distinct  illuminations.  The  first,  in  1600  (when  he  was 
twenty-five  years  old),  is  thus  described  by  Martensen  : 

Sitting  one  day  in  his  room  his  eyes  fell  upon  a burnished  pewter  dish,  which  re- 
flected the  sunshine  with  such  marvellous  splendor  that  he  fell  into  an  inward  ecstasy, 
and  it  seemed  to  him  as  if  he  could  now  look  into  the  principles  and  deepest  foundation 
of  things.  He  believed  that  it  was  only  a fancy,  and  in  order  to  banish  it  from  his  mind 
he  went  out  upon  the  green.  But  here  he  remarked  that  he  gazed  into  the  very  heart  of 
things,  the  very  herbs  and  grass,  and  that  actual  nature  harmonized  with  what  he  had 
inwardly  seen.  He  said  nothing  of  this  to  any  one,  but  praised  and  thanked  God  in 
silence.  He  continued  in  the  honest  practice  of  his  craft,  was  attentive  to  his  domestic 
affairs,  and  was  on  terms  of  good-will  with  all  men  [123]. 

Of  this  first  illumination  Hartmann  says  that  by  it  or  from  it:  “He  learned 
to  know  the  innermost  foundation  of  nature,  and  acquired  the  capacity  to  see 
henceforth  with  the  eyes  of  the  soul  into  the  heart  of  all  things,  a faculty 
which  remained  with  him  even  in  his  normal  condition  ” [97  : 3].  And  in  the 
life  prefixed  to  the  works  the  same  circumstance  is  mentioned  in  the  words 
that  follow  : 

About  the  year  1600,  in  the  twenty-fifth  year  of  his  age,  he  was  again  surrounded 
by  the  divine  light  and  replenished  with  the  heavenly  knowledge ; insomuch  as  going 
abroad  in  the  fields  to  a green  before  Neys  Gate,  at  Gorlitz,  he  there  sat  down  and, 
viewing  the  herbs  and  grass  of  the  field  in  his  inward  light,  he  saw  into  their  essences, 
use  and  properties,  which  were  discovered  to  him  by  their  lineaments,  figures  and  sig- 
natures. In  like  manner  he  beheld  the  whole  creation,  and  from  that  foundation  of 
revelation  he  afterwards  wrote  his  book,  “ De  Signatura  Rerum.”  In  the  unfolding  of 
those  mysteries  before  his  understanding  he  had  a great  measure  of  joy,  yet  returned 
home  and  took  care  of  his  family  and  lived  in  great  peace  and  silence,  scarce  intimating 
to  any  these  wonderful  things  that  had  befallen  him  till  in  the  year  1610,  being  again 
taken  into  this  light,  lest  the  mysteries  revealed  to  him  should  pass  through  him  as  a 
stream,  and  rather  for  a memorial  than  intending  any  publication,  he  wrote  his  first  book, 
called  “Aurora,  or  the  Morning  Redness”  [40  : 13-14]. 

The  first  illumination,  in  1600,  was  not  complete.  He  did  not  at  that 
time  really  attain  to  Cosmic  Consciousness ; he  passed  into  the  dawn  but 
not  into  the  perfect  day.  Of  his  complete  illumination,  in  1610  (when  thirty- 
five  years  old),  Martensen  says : 

Ten  years  later  [1610]  he  had  another  remarkable  inward  experience.  What  he 
had  previously  seen  only  chaotically,  fragmentarily,  and  in  isolated  glimpses,  he  now 
beheld  as  a coherent  whole  and  in  more  definite  outlines  [123]. 

Hartmann  says  of  this  latter  experience  : 

Ten  years  afterwards,  anno  1610,  his  third  illumination  took  place,  and  that  which 
in  former  visions  had  appeared  to  him  chaotic  and  multifarious  was  now  recognized  by 


Jacob  Behmen 


151 

him  as  a unity,  like  a harp  of  many  strings,  of  which  each  string  is  a separate  instru- 
ment, while  the  whole  is  only  one  harp.  He  now  recognized  the  divine  order  of  nature, 
and  how  from  the  trunk  of  the  tree  of  life  spring  different  branches,  bearing  manifold 
leaves  and  flowers  and  fruits,  and  he  became  impressed  with  the  necessity  of  writing 
down  what  he  saw  and  preserving  the  record  [97  : 3] . 

While  he  himself  speaks  of  this  hnal  and  complete  illumination  as  follows: 

The  gate  was  opened  to  me  that  in  one  quarter  of  an  hour  I saw  and  knew  more 
than  if  I had  been  many  years  together  at  a university,  at  which  I exceedingly  admired 
and  thereupon  turned  my  praise  to  God  for  it.  For  I saw  and  knew  the  being  of  all 
beings,  the  byss  and  abyss  and  the  eternal  generation  of  the  Holy  Trinity,  the  descent 
and  original  of  the  world  and  of  all  creatures  through  the  divine  wisdom  : I knew  and 

saw  in  myself  all  the  three  worlds,  namely,  (l)  the  divine  [angelical  and  paradisical]  (2) 
and  the  dark  [the  original  of  the  nature  to  the  fire]  and  (3)  then  the  external  and  visible 
world  [being  a procreation  or  external  birth  from  both  the  internal  and  spiritual  worlds]. 
And  I saw  and  knew  the  whole  working  essence,  in  the  evil  and  the  good  and  the 
original  and  the  existence  of  each  of  them;  and  likewise  how  the  fruitful-bearing-womb 
of  eternity  brought  forth.  So  that  I did  not  only  greatly  wonder  at  it  but  did  also  ex- 
ceedingly rejoice  [40  : 15]. 

The  expression  above,  “ He  was  again  surrounded,”  refers  to  certain 
other  visions  which  preceded  this  first  (imperfect)  oncoming  of  the  Cosmic 
Sense  at  the  age  of  twenty-five  years.  Such  visions  (it  may  be  said)  as  seem 
to  be  common  in  the  lives  of  men  who  afterward  become  illumined.  They 
belong,  no  doubt,  to  such  sensitive  and  highly-wrought  nervous  organizations 
as  would  be  possessed  by  persons  who  had  within  them  the  “ eligibility”  (as 
Whitman  would  have  expressed  it)  of  rising  to  Cosmic  Consciousness. 
Hartmann  says  of  him  : 

Jacob  Behmen  was  in  possession  of  remarkable  occult  powers.  He  is  known  to  have 
spoken  several  languages,  although  no  one  ever  knew  where  he  had  acquired  them. 
They  had  probably  been  learned  by  him  in  a previous  life.  He  also  knew  the  language 
of  nature,  and  could  call  plants  and  animals  by  their  own  proper  names  [97  : 19]. 

Behmen  says,  himself,  on  this  point : 

I am  not  a master  of  literature  nor  of  arts,  such  as  belong  to  this  world,  but  a foolish 
and  simple  minded  man.  I have  never  desired  to  learn  any  sciences,  but  from  early 
youth  I strove  after  the  salvation  of  my  soul,  and  thought  how  I might  inherit  or  possess 
the  kingdom  of  heaven.  Finding  within  myself  a powerful  contrarium,  namely,  the 
desires  that  belong  to  the  flesh  and  blood,  I began  to  fight  a hard  battle  against  my 
corrupted  nature,  and  with  the  aid  of  God  I made  up  my  mind  to  overcome  the  inherited 
evil  will,  to  break  it,  and  to  enter  wholly  into  the  love  of  God  in  the  Christ.  I therefore 
then  and  there  resolved  to  regard  myself  as  one  dead  in  my  inherited  form,  until  the 
spirit  of  God  would  take  form  in  me,  so  that  in  and  through  Him  I might  conduct  my 
life.  This,  however,  was  not  possible  for  me  to  accomplish,  but  I stood  firmly  by  my 
earnest  resolution  and  fought  a hard  battle  with  myself  Now  while  I was  wrestling 
and  battling,  being  aided  by  God,  a wonderful  light  arose  within  my  soul.  It  was  a 
light  entirely  foreign  to  my  unruly  nature,  but  in  it  I recognized  the  true  nature  of  God 


152 


Cosmic  Consciousness 


and  man,  and  the  relation  existing  between  them,  a thing  which  heretofore  I had  never 
understood,  and  for  which  I would  never  have  sought  [97  : 50]. 

Frankenburg  writes  of  him  : 

His  bodily  appearance  was  somewhat  mean  ; he  was  tall  of  stature,  had  a low  fore- 
head but  prominent  temples,  a rather  aquile  nose,  a scanty  beard,  gray  eyes  sparkling 
into  a heavenly  blue,  a feeble  but  genial  voice.  He  was  modest  in  his  bearing,  unassum- 
ing in  conversation,  lowly  in  conduct,  patient  in  suffering,  and  gentle-hearted  [123  : 15]. 

And  Hartmann  on  the  same  subject  says  : 

In  his  exterior  appearance  Behmen  was  little,  having  a short  thin  beard,  a feeble 
voice  and  eyes  of  a grayish  tint.  He  was  deficient  in  physical  strength  ; nevertheless 
there  is  nothing  known  of  his  having  ever  had  any  other  disease  than  the  one  that  caused 
his  death  [97  : 17] . 

His  life  may  be  read  side  by  side  with  that  of  Gautama,  Jesus,  Paul,  Las 
Casas,  Yepes,  or  even  Whitman,  without  fear  that  the  gentle  hearted  Behmen 
should  suffer  by  such  comparison,  while  his  death  is  worthy  to  stand  on 
record  with  that  of  Yepes  or  Blake.  It  took  place  on  Sunday,  November 
20th,  1624. 

Before  one  A.  M.  Behmen  called  his  son  Tobias  to  his  bedside  and  asked  him  whether 
he  did  not  hear  beautiful  music,  and  then  he  requested  him  to  open  the  door  of  the  room 
so  that  the  celestial  song  could  be  better  heard.  Later  on  he  asked  what  time  it  was 
and  when  he  was  told  that  the  clock  struck  two  he  said  : “This  is  not  yet  time  for  me, 
in  three  hours  will  be  my  time.”  After  a pause  he  again  spoke  and  said:  “Thou 

powerful  God,  Zabaoth,  save  me  according  to  thy  will.”  Again  he  said  ; “ Thou  cruci- 
fied Lord  Jesus  Christ,  have  mercy  upon  me  and  take  me  into  thy  kingdom.”  He  then 
gave  to  his  wife  certain  directions  regarding  his  books  and  other  temporal  matters, 
telling  her  also  that  she  would  not  survive  him  very  long  (as  indeed  she  did  not),  and, 
taking  leave  from  his  sons,  he  said  : “Now  I shall  enter  the  Paradise.”  He  then  asked 
his  eldest  son,  whose  loving  looks  seemed  to  keep  Behmen’s  soul  from  severing  the 
bonds  of  the  body,  to  turn  him  round,  and,  giving  one  deep  sigh,  his  soul  gave  up  the 
body  to  the  earth  to  which  it  belonged  and  entered  into  that  higher  state  which  is  known 
to  none  except  those  who  have  experienced  it  themselves  [97  : 15]. 


II. 

As  utterances  of  the  Cosmic  Sense  all  the  writings  of  Behmen  are  well- 
nigh  totally  unintelligible  to  the  merely  self  conscious  mind.  Nevertheless 
he  who  is  willing  to  be  at  the  necessary  pains  will  find  that  like  those  of 
Paul,  Dante,  Balzac,  Whitman  and  the  rest,  they  are  a veritable  mine  of 
wisdom,  some  of  which  may  be  found  by  every  earnest  seeker,  though 
undoubtedly  the  whole  may  only  be  comprehended  by  those  enlightened  as 
he  himself  was. 


Jacob  Behmen 


153 


To  show  what  has  been  thought  of  these  books  by  competent  men  who 
have  studied  them  it  may  be  well  to  quote  the  words  of  the  editor  of  “ The 
Three  Principles”  in  the  quarto  [1764]  edition  : 

A man  [he  says]  cannot  conceive  the  wonderful  knowledge,  before  he  has  read  this 
book  diligently  through,  which  he  will  find  to  be  contained  in  it.  And  he  will  find  that 
The  Threefold  life  is  ten  times  deeper  than  this  and  the  Forty  Questions  to  be  tenfold 
deeper  than  that,  and  that  to  be  as  deep  as  a spirit  is  in  itself,  as  the  author  says  ; 
than  which  there  can  be  no  greater  depth,  for  God  himself  is  a spirit  [42  : 3] . 

And  those  of  Claude  de  Saint  Martin,  contained  in  his  letters  to  Kirch- 
berger : 

I am  not  young  [he  writes]  , being  now  near  my  fiftieth  year  ; nevertheless  I have 
begun  to  learn  German  in  order  that  I may  read  this  incomparable  author  in  his  own 
tongue.  I have  written  some  not  unacceptable  books  myself,  but  I am  not  worthy  to 
unloose  the  shoestrings  of  this  wonderful  man,  whom  I regard  as  the  greatest  light  that 
has  ever  appeared  upon  the  earth,  second  only  to  Him  who  was  the  light  itself  ...  I 
advise  you  by  all  means  to  throw  yourself  into  this  abyss  of  knowledge  of  the  profound- 
est  of  all  truths  [97  : 32  and  199  : 30]. 

The  extracts  which  follow  (as  all  others  in  this  volume)  are  selected  not 
so  much  for  their  intrinsic  interest  and  excellence,  nor  for  what  they  reveal 
to  us  of  the  nature  of  the  Cosmos,  as  for  the  light  they  assist  in  throwing 
on  the  characteristics  of  the  faculty  called  Cosmic  Consciousness ; and  for 
this  purpose  they  are  compared  with  like  expressions  of  men  whose  spiritual 
position  is  similar  to  that  of  the  inspired  shoemaker  of  Gorlitz. 


III. 


If  you  will  behold  your  own  self  and 
the  outer  world,  and  what  is  taking  place 
therein,  you  will  find  that  you,  with  regard 
to  your  external  being,  are  that  external 
world  [97  : 137]. 

You  are  a little  world  formed  out  of  the 
large  one,  and  your  external  light  is  a 
chaos  of  the  sun  and  the  constellations  of 
stars.  If  this  were  not  so  you  would  not 
be  able  to  see  by  means  of  the  light  of  the 
sun  [97  : 137]. 

Not  I,  the  I that  I am,  know  these 
things  : But  God  knows  them  in  me 

[97  : 34]  • 


“Strange  and  hard  that  paradox  true  I give, 
objects  gross  and  the  unseen  soul  are  one  ’’ 
[197  : 173],  and  Gautama,  Plotinus  and  Carpen- 
ter are  all  equally  definite  upon  the  same  point. 

“ Dazzling  and  tremendous,  how  quick  the  sun- 
rise would  kill  me  if  I could  not  now  and  always 
send  sunrise  out  of  me”  [193  ; 50]. 


“The  other  I am”  [193:32]  “’Tis  thee 
[myself]  that  for  myself  I praise”  [176:62]. 
The  recognition  of  the  duplex  individuality  of  the 
Cosmic  Conscious  person — i.  e. , the  self  conscious 
self  and  the  Cosmic  Conscious  self. 


154 


Cosmic  Consciousness 


■ ' Christ  ’ ’ here  was  used  as  Paul  constantly  uses 
the  word,  as  a name — that  is,  of  Cosmic  Con- 
sciousness. 


The  “breaking  through’’  into  the  Cosmic 
Sense  and  the  intense  feeling  of  joy  and  exalta- 
tion which  thereto  belongs.  The  realization  of 
“heaven,  which  is  pure  light;  light  intellectual, 
full  of  love,  love  of  true  good,  full  of  joy;  joy 
which  transcends  every  sweetness’’  [72  ; 193]. 


He  alone,  therefore,  in  whom  Christ  ex- 
ists and  lives,  is  a Christian,  a man  in 
whom  Christ  has  been  raised  out  of  the 
wasted  flesh  of  Adam  [97  : 5]. 

Suddenly  . . . my  spirit  did  break 
through  . . . even  into  the  innermost 
birth  of  Geniture  of  the  Deity,  and  there  I 
was  embraced  with  love,  as  a bridegroom 
embraces  his  dearly  beloved  bride.  But 
the  greatness  of  the  triumphing  that  was 
in  the  spirit  I cannot  express  either  in  speaking  or  writing ; neither  can  it  be  compared 
to  anything,  but  with  that  wherein  the  life  is  generated  in  the  midst  of  death,  and  it  is 
like  the  resurrection  from  the  dead.  In  this  light  my  spirit  suddenly  saw  through  all, 
and  in  and  by  all  the  creatures,  even  in  herbs  and  grass,  it  knew  God,  who  he  is,  and 
how  he  is,  and  what  his  will  is  ; and  suddenly  in  that  light  my  will  was  set  on,  by  a 
mighty  impulse,  to  describe  the  being  of  God.  But  because  I could  not  presently 
apprehend  the  deepest  births  of  God  in  their  being  and  comprehend  them  in  my  reason, 
there  passed  almost  twelve  years  before  the  exact  understanding  thereof  was  given  me. 
And  it  was  with  me  as  with  a young  tree  which  is  planted  in  the  ground,  and  at  first  is 
young  and  tender,  and  flourishing  to  the  eye,  especially  if  it  comes  on  lustily  in  its 
growing.  But  it  does  not  bear  fruit  presently  ; and,  though  it  blossoms,  they  fall  off ; 
also  many  a cold  wind,  frost  and  snow,  puff  upon  it,  before  it  comes  to  any  growth  and 
bearing  of  fruit  [41  : 184] 


If  thou  climbest  up  this  ladder  on  which 
I climb  up  into  the  deep  of  God,  as  I have 
done,  then  thou  hast  climbed  well : I am 

not  come  to  this  meaning,  or  to  this  work 
and  knowledge  through  my  own  reason,  or 
through  my  own  will  and  purpose  ; neither 

have  I sought  this  knowledge,  nor  so  much  as  know  anything  concerning  it.  I sought 
only  for  the  heart  of  God,  therein  to  hide  myself  from  the  tempestuous  storms  of  the 
devil  [41  : 237] . 


None  of  those  who  have  attained  Cosmic  Con- 
sciousness “sought”  for  it;  they  could  not,  for 
they  did  not  know  there  was  such  a thing.  But 
it  would  seem  that  all  the  pronounced  cases  were 
men  who  earnestly  sought  for  the  “ heart  of  God  ” 
— i.  e.,  for  the  highest  and  best  life. 


Two  quaint  expositions  of  the  generating  of  the 
second  (Cosmic  Conscious)  self  in  the  first  (self 
conscious)  self. 


Now  the  will  cannot  endure  the  attract- 
ing and  impregnation,  for  it  would  be  free, 
and  yet  cannot,  because  it  is  desirous  ; and 
feeling  it  cannot  be  free,  it  entereth  with 
the  attracting  into  itself,  and  taketh  (or  conceiveth)  in  itself  another  will,  which  is  to  go 
out  from  the  darkness  into  itself,  and  that  other  conceived  will  is  the  eternal  mind,  and 
entereth  into  itself  as  a sudden  flash  (of  lightning)  and  dissipateth  the  darkness,  and 
goeth  forth  into  itself,  and  dwelleth  in  itself,  and  maketh  to  itself  another  (or  second) 
principle  of  another  quality  (source  or  condition),  for  the  sting  of  the  stirring  remaineth 
in  the  darkness  [43  : 5].  The  first  eternal  will  is  God  the  Father,  and  it  is  to  generate 
his  Son — viz.,  his  Word — not  out  of  anything  else,  but  out  of  himself ; and  we  have 
already  informed  you  about  the  essences,  which  are  generated  in  the  will,  and  also  how 
the  will  in  the  essences  is  set  in  darkness,  and  how  the  darkness  (in  the  wheel  of  the 
anxiety)  is  broken  asunder  by  the  flash  of  fire,  and  how  the  will  cometh  to  be  in  four 
forms,  whereas  in  the  original  all  four  are  but  one,  but  in  the  flash  of  fire  appear  in  four 
forms;  as  also  how  the  flash  of  fire  doth  exist,  in  that  the  first  will  doth  sharpen  itself 
in  the  eager  hardness,  so  that  the  liberty  of  the  will  shineth  in  the  flesh.  Whereby  we 


Jacob  Behmen 


155 


have  given  you  to  understand  that  the  first  will  shineth  in  the  flash  of  the  fire  and  is 
consuming  by  reason  of  the  anxious  sharpness,  where  the  will  continueth  in  the  sharp- 
ness, and  comprehendeth  the  other  will  in  itself  (understand  in  the  centre  of  the  sharp- 
ness), which  is  to  go  out  from  the  sharpness,  and  to  dwell  in  itself  in  the  eternal  liberty 
without  pain  or  source  [43  : 15-16]. 

For  Jesus  Christ,  the  son  of  God,  the 
Eternal  Word  in  the  Father  (who  is  the 
glance,  or  brightness,  and  the  power  of  the 
light  eternity),  must  become  man,  and  be 
born  in  you,  if  you  will  know  God  ; other- 
wise you  are  in  the  dark  stable,  and  go  about  groping  and  feeling,  and  look  always  for 
Christ  at  the  right  hand  of  God,  supposing  that  he  is  a great  way  off ; you  cast  your 
mind  aloft  above  the  stars  and  seek  God,  as  the  sophisters  teach  you,  who  represent 
God  as  one  afar  off,  in  heaven  [43  ; 24] . 


“ Christ,”  used  as  by  Paul  for  the  Cosmic 
Sense — “ I live,  yet  not  I,  but  Christ  liveth  in 
me”  [22  : 2 : 20].  “Christ  who  is  our  life” 
[25  : 3 : 4].  “ Jesus  Christ  is  in  you  ” [21  : 13  ; 

s]. 


I was  as  simple  concerning  the  hidden 
mysteries  as  the  meanest  of  all ; but  my 
virgin  of  the  wonders  of  God  taught  me, 
so  that  I must  write  of  his  wonders ; 
though  indeed  my  purpose  is  to  write  this 
for  a memorandum  for  myself,  and  yet  I 
shall  speak  as  for  many,  which  is  known  to 
God  [43  : 31]. 

Thus  we  distinguish  to  you  the  sub- 
stance in  the  darkness  ; and  though  we  are 
very  hard  to  be  understood  by  you,  and 
though  also  little  belief  may  be  afforded  to 
it,  we  yet  have  a very  convincing  proof  of 
it,  not  only  in  the  created  heaven,  but  also 
in  the  centre  of  the  earth,  as  also  in  the 
whole  principle  of  this  world,  which 
would  be  too  long  to  set  down  here 
[43:  33]- 

The  scholar  said  to  his  master  : “ How 

may  I come  to  the  supersensual  life,  that  I 
may  see  God  and  hear  him  speak  ? ” His 
master  said  ; ” When  thou  canst  throw 

thyself  but  for  a moment  into  that  where 
no  creature  dwelleth,  then  thou  hearest 
what  God  speaketh.” 

Scholar. — Is  that  near  at  hand  or  far  off? 


The  Cosmic  Sense  a virgin.  Compare  Dante’s 
Beatrice  and  Balzac’s  Seraphita — Seraphitus — so 
also  the  youth — Cosmic  Sense — in  Bacon’s  “Son- 
nets ” is  a virgin.  “ For  a memorandum.”  Com- 
pare Whitman  : “Only  a few  hints  I seek  for 

my  own  use  to  trace  out  here  ” [193  : 14]. 


So  as  proof  or  argument  for  some  of  his  most 
spiritual  and  recondite  doctrines — optimism,  im- 
mortality, unending  growth,  expansion  and  evo- 
lution— Whitman  appeals  to  the  common  phe- 
nomena of  nature  and  life.  He  says  : “I  hear 
you  whispering  there  O stars  of  heaven,  O suns — 

0 grass  of  graves — O perpetual  transfers  and 
promotions,  if  you  do  not  say  anything  how  can 

1 say  anything”  [193  : 77]  ? 


So  Balzac  tells  us  : “From  abstraction  [self 

consciousness]  are  derived  laws,  arts,  interests, 
social  ideas.  It  is  the  glory  and  scourge  of  the 
world  : Glorious,  it  creates  societies  ; baneful,  it 

exempts  man  from  entering  the  path  of  special- 
ism [Cosmic  Consciousness],  which  leads  to  the 
Infinite  ” [5  : 142]. 


Master. — It  is  in  thee,  and  if  thou  canst  for  awhile  cease  from  all  thy  thinking  and 
willing  thou  shalt  hear  unspeakable  words  of  God. 

Scholar. — How  can  I hear  when  I stand  still  from  thinking  and  willing  ? 

Master. — When  thou  standest  still  from  the  thinking  and  willing  of  self,  the  eternal 
hearing,  seeing  and  speaking  will  be  re- 
vealed to  thee,  and  so  God  heareth  and  The  same  doctrine  is  repeated  over  and  over  in 
seeth  through  thee.  Thine  own  hearing,  ^e  Suttas.  Compare  also  Carpenter  [56:  166- 

willing  and  seeing  hindereth  thee,  that  ' 
thou  dost  not  see  nor  hear  God. 


Cosmic  Consciousness 


156 


Scholar. — Wherewithal  shall  I hear  and  see  God,  being  he  is  above  nature  and 
creature  ? 

Master. — When  thou  art  quiet  or  silent,  then  thou  art  that  which  God  was  before 
nature  and  creature,  and  whereof  he  made  thy  nature  and  creature.  Then  thou  hearest 
and  seest  with  that  therewith  God  saw  and  heard  in  thee  before  thy  own  willing,  seeing 
and  hearing  began. 

Scholar. — What  hindereth  or  keepeth  me  back  that  I cannot  come  to  that? 

Master. — Thy  own  willing,  seeing  and  hearing.  And  because  thou  strivest  against 
that  out  of  which  thou  art  come,  thou  breakest  thyself  off  with  thy  own  willing  from 
God’s  willing,  and  with  thy  own  seeing  thou  seest  in  thy  own  willing  only ; and  thy 
willing  stoppeth  thy  hearing  with  thy  own  thinking  of  earthly  natural  things,  and  bring- 
eth  thee  into  a ground,  and  overshadoweth  thee  with  that  which  thou  wiliest,  so  that 
thou  canst  not  come  to  that  which  is  supernatural  and  supersensual  [50  : 75-6]. 

Master. — If  thou  rulest  over  all  crea- 


tures outwardly  only,  then  thy  will  and 
ruling  is  m a bestial  kind,  and  is  but  an 
imaginary  transitory  ruling,  and  thou 
bringest  also  thy  desire  into  a bestial  es- 
sence, whereby  thou  becomest  infected  and 
captivated,  and  gettest  also  a bestial  condi- 
tion. But  if  thou  hast  left  the  imaginary 
condition,  then  thou  art  in  the  super-imagi- 
nariness,  and  rulest  over  all  creatures,  in 
that  ground  out  of  which  they  are  created, 
and  nothing  on  earth  can  hurt  thee,  for 
thou  art  like  all  things,  and  nothing  is  un- 
like to  thee  [50  : 76]. 

His  master  said  to  him  very  kindly: 
Loving  scholar,  if  it  were  that  thy  will 
could  break  off  itself  for  one  hour  from  all 
creatures  and  throw  itself  into  that,  where 
no  creature  is,  it  would  be  ever  clothed 
with  the  highest  splendor  of  God’s  glory, 
and  would  taste  in  itself  the  most  sweet 
love  of  our  Lord  Jesus,  which  no  man  can 
express,  and  it  would  find  in  itself  the  un- 
speakable words  of  our  Lord  concerning 
his  great  mercy  ; it  would  feel  in  itself  that 
the  cross  of  our  Lord  Christ  would  be 
very  pleasing  to  it,  and  it  would  love  that 
more  than  the  honor  and  goods  of  the 
world  [50  : 78]. 

Master. — Though  thou  lovest  the 
earthly  wisdom  now,  yet  when  thou  art 
ever-clothed  with  the  heavenly  [wisdom] 
thou  wilt  see  that  all  the  wisdom  of  the 
world  is  but  folly,  and  that  the  world  hateth 


So  says  Whitman  in  respect  to  ownership  : 
“As  if  one  fit  to  own  things  could  not  at  pleasure 
enter  upon  all  and  incorporate  them  into  himself  ’ ’ 
[193:  214].  And  again:  “To  see  no  posses- 

sion but  you  may  possess  it,  enjoying  all  without 
labor  or  purchase,  abstracting  the  feast  yet  not 
abstracting  one  particle  of  it,  to  take  the  best  of 
the  farmer’s  farm  and  the  rich  man’s  elegant 
villa,  and  the  chaste  blessings  of  the  well  married 
couple  and  the  fruits  of  orchards  and  the  flowers 
of  gardens  [193  : 127]. 


The  “cross  of  Christ,”  from  the  point  of  view 
of  what  might  be  called  the  Pauline  type  of  these 
men,  means  simply  the  deprivation  of  the  good 
things  of  self  consciousness  and  the  bearing  of 
the  so-called  evils  of  the  self  conscious  life.  But 
these  goods  are  seen  by  them  not  to  be  good,  and 
these  evils  not  to  be  evils,  and  to  reach  that  point 
of  view  (in  Cosmic  Consciousness)  is  the  one 
good  thing.  “ To  arrive  there  is  to  depart  hence, 
going  away  out  of  one’s  self  as  far  as  possible 
from  this  vile  state  to  that  which  is  the  highest  of 
all.  Therefore,  rising  above  all  that  may  be 
known  and  understood  temporally  and  spiritually, 
the  soul  must  earnestly  desire  to  reach  that  which 
in  this  life  [the  self  conscious  life]  cannot  be 
known  and  which  the  heart  cannot  conceive ; 
and,  leaving  behind  all  actual  and  possible  taste 
and  feeling  of  sense  and  spirit,  must  desire  earn- 
estly to  arrive  at  that  which  transcends  all  sense 
and  all  feeling”  [203  : 74]. 

“We  speak  wisdom  among  the  perfect;  yet  a 
wisdom  not  of  this  world  ” [20  : 2 : 6] . “If  any 
man  thinketh  he  is  wise  among  you  in  this  world 
let  him  become  a fool  that  he  may  become  wise. 
For  the  wisdom  of  this  world  is  foolishness  with 


Jacob  Behmen 


157 


God”  [20:  3:  18-19].  wisdom  of  self 

consciousness  is  foolishness  from  the  point  of 
view  of  the  Cosmic  Sense. 


but  thy  enemy — viz.,  the  mortal  life  ; and 
when  thou  thyself  comest  to  hate  the  will 
thereof,  then  thou  also  wilt  begin  to  love 
that  despising  of  the  mortal  life  [50  : 80]. 

Scholar. — What  is  the  virtue,  power, 
height  and  greatness  of  love  ? 

Master.  — Its  virtue  is  that  nothing 
(whence  all  things  proceed),  and  its  power 

is  (in  and)  through  all  things,  its  height  is  as  high  as  God  and  its  greatness  is  greater 
than  God  ; whosoever  findeth  it  findeth  nothing,  and  all  things. 

Scholar. — Loving  master,  pray  tell  me  how  I may  understand  this. 

Master. — That  I said  its  virtue  is  that 


This  extract  and  the  next  contain  a definition 
of  Cosmic  Consciousness  from  the  point  of  view 
of  Nirvana,  its  Buddhist  name. 


“O  Bhikshu,  empty  this  boat  (i.  e.,  empty 
yourself  of  the  things  of  self  consciousness);  if 
emptied  it  will  go  quickly  ; having  cut  off  passion 
and  hatred,  thou  wilt  go  to  Nirvana”  [156  : 86]. 


nothing,  thou  mayest  understand  thus : 

When  thou  art  gone  forth  wholly  from  the 
creature,  and  art  become  nothing  to  all 
that  is  nature  and  creature,  then  thou  art 
in  that  eternal  one,  which  is  God  himself,  and  then  thou  shalt  perceive  and  feel  the 
highest  virtue  of  love  [50—1  : 81].  Also,  that  I said  whosoever  findeth  it  findeth 
nothing  and  all  things ; that  is  also  true,  for  he  findeth  a supernatural,  supersensual 
abyss,  having  no  ground,  where  there  is  no  place  to  dwell  in  ; and  he  findeth  also 
nothing  that  is  like  it,  and  therefore  it  may  be  compared  to  nothing,  for  it  is  deeper  than 
anything,  and  is  as  nothing  to  all  things,  for  it  is  not  comprehensible  ; and  because  it  is 
nothing,  it  is  free  from  all  things,  and  it  is  that  only  good,  which  a man  cannot  express 
or  utter  what  it  is.  But  that  I lastly  said, 

he  that  findeth  it,  findeth  all  things,  is  also  He  who  is  fit  (says  Whitman)  can  enter  into 
true;  it  hath  been  the  beginning  of  all  possession  of  all  things  [193:214]. 
things,  and  it  ruleth  all  things.  If  thou 

findest  it,  thou  comest  into  that  ground  from  whence  all  things  are  proceeded,  and 
wherein  they  subsist,  and  thou  art  in  it  a king  over  all  the  works  of  God  [50  : 81]. 
Scholar. — Loving  master,  I can  no  more 


endure  anything  should  divert  me,  how 
shall  I find  the  nearest  way  to  it  ? 

Master.  — Where  the  way  is  hardest 
there  walk  thou,  and  take  up  what  the 
world  rejecteth;  and  what  the  world  doth, 
that  do  not  thou.  Walk  contrary  to  the 
world  in  all  things.  And  then  thou  comest 
the  nearest  way  to  it.  . . . 

Master. — That  thou  sayest  also,  thou 
shouldst  be  accounted  a silly  fool  is  true  ; 
for  the  way  to  the  love  of  God  is  folly  to 
the  world,  but  wisdom  to  the  children  of 

God.  When  the  world  perceiveth  this  fire  of  love  in  the  children  of  God,  it  saith  they 
are  turned  fools,  but  to  the  children  of  God  it  is  the  greatest  treasure,  so  great  that  no 
life  can  express  it,  nor  tongue  so  much  as  name  what  the  fire  of  the  inflaming  love  of 
God  is  ; it  is  whiter  than  the  sun,  and  sweeter  than  anything  ; it  is  far  more  nourishing 
than  any  meat  or  drink,  and  more  pleasant  than  all  the  joy  of  this  world.  Whosoever 
getteth  this  is  richer  than  any  king  on  earth,  more  noble  than  any  emperor  can  be,  and 
more  potent  and  strong  than  all  authority  and  power. 


If  you  wish  to  attain  the  divine  life  (Cosmic 
Consciousness),  says  Yepes,  you  must  cast  away 
every  satisfaction,  temporal  and  spiritual  (of  the 
self  conscious  man)  [204  : 534],  “forgetting  the 
things  which  are  behind  [the  things  of  self  con- 
sciousness] and  stretching  forward  to  the  things 
which  are  before  ” [24  : 3 : 13].  And  this  seems 
to  be  the  universal  dictum. 


“The  natural  [merely  self  conscious]  man  re- 
ceiveth  not  the  things  of  the  spirit  of  God  ; for 
they  are  foolishness  unto  him  ” [20  : 2 : 14]. 


■58 


Cosmic  Consciousness 


Then  the  scholar  asked  his  master  further,  saying  : “Whither  goeth  the  soul  when 

the  body  dieth,  be  it  either  saved  or  damned?  ” 

2Iasttr.  It  needed  no  going  forth.  “ There  will  never  be  any  more  heaven  or  hell 
Only  the  outward  moral  life  with  the  body  than  there  is  now’’  [193  : 30]. 
do  separate  themselves  from  the  soul ; the 

soul  hath  heaven  and  hell  in  itself  before,  as  it  is  written.  The  kingdom  of  God  com- 
eth  not  with  outward  observation,  neither  shall  they  say,  lo  here,  or  lo,  there  it  is,  for 
behold  the  kingdom  of  God  is  within  you  : And  whether  of  the  two,  viz.,  either  heaven 
or  hell,  shall  be  manifest  in  it,  in  that  the  soul  standeth  [50  : 82-3]. 

Scholar. — What,  then,  is  the  body  of  a man  ? 

Master.  — It  is  the  visible  world,  an 


Says  Whitman  : “Not  the  types  set  up  by  the 

printer  return  their  impression,  the  meaning,  the 
main  concern,  any  more  than  a man’s  substance 
and  life,  or  a woman’s  substance  and  life,  return 
in  the  body  and  the  soul,  indifferently  before  death 
and  after  death.  Behold  the  body  includes  and  is 
the  meaning,  the  main  concern,  and  includes  and 
is  the  soul ; whoever  you  are,  how  superb  and 
divine  is  your  body  or  any  part  of  it’’  [193  : 25]. 


image  and  essence  of  all  that  the  world  is  ; 
and  the  visible  world  is  a manifestation  of 
the  inward  spiritual  world,  (come)  out  of 
the  eternal  darkness,  out  of  the  spiritual 
weaving  (twining  or  connection)  and  it  is  an 
object  or  resemblance  of  eternity,  where- 
with eternity  hath  made  itself  visible;  where 
self-will  and  resigned-will.,  viz.,  evil  and 
good,  work  one  with  the  other  ; and  such  a substance  the  outward  man  also  is  ; for  God 
created  man  out  of  the  outward  world,  and  breathed  into  him  the  inner  spiritual  world, 
for  a soul  and  an  understanding  life,  and  therefore  in  the  things  of  the  outward  world 
man  can  receive  and  work  evil  and  good. 

Scholar. — What  shall  be  after  this  world,  when  all  things  perish  ? 

Master. — The  material  substance  only 

“ The  soul  is  of  itself,  all  verges  to  it,  all  has 
reference  to  what  ensues,  all  that  a person  does, 
says,  thinks,  is  of  consequence,  not  a move  can  a 
man  or  woman  make,  that  affects  him  or  her  in  a 
day,  month,  any  part  of  the  direct  lifetime,  or  the 
hour  of  death,  but  the  same  affects  him  or  her 
onward  afterwards  through  the  indirect  lifetime’’ 
[193  : 289]. 


ceaseth — viz.,  the  four  elements,  the  sun, 
moon,  and  stars,  and  then  the  inward 
world  will  be  wholly  visible  and  manifest. 
But  whatsoever  hath  been  wrought  by  the 
spirit  in  this  time,  whether  evil  or  good,  I 
say,  every  work  shall  separate  itself  there 
in  a spiritual  manner,  either  into  the  eternal 
light,  or  into  the  eternal  darkness  ; for  that 
which  is  born  from  each  will  penetrateth 


again  into  that  which  is  like  itself  [50  : 86]. 


IV. 

SUMMARY. 

a.  In  the  case  of  Jacob  Behmen  there  was  the  initial  earnestness  of  char- 
acter which  belongs  to  the  class  of  men  of  whom  this  book  treats. 

b.  There  was  (almost  certainly),  though  we  are  not  told  of  it  in  so  many 
words,  the  subjective  light. 

c.  There  was  extraordinary  intellectual  illumination. 

d.  And  equal  moral  elevation. 

e.  There  was  the  sense  of  immortality. 


William  Blake 


159 

f.  Loss  of  the  fear  of  death  (if  he  ever  had  it,  as  is  likely,  since  he  seems 
to  have  been  quite  an  ordinary  boy  and  young  man). 

g.  There  was  the  suddenness,  the  instantaneousness,  of  the  awakening  of 
the  new  life. 

h.  At  the  time  of  his  illumination  he  was  at  the  typical  age — namely, 
thirty-five  years. 


Chapter  11. 

William  Blake. 

Born  1757;  died  1827. 

If  Blake  had  Cosmic  Consciousness  the  words  written  above  as  to  the 
vastly  greater  scope  and  variety  of  this  than  of  self  consciousness  will  receive 
from  his  case  illustration.  The  few  short  extracts  from  his  writings,  below 
quoted,  almost  prove  that  he  had  the  Cosmic  Sense,  which  he  called  “ Imagi- 
native Vision  ” [95  ; 166],  and  he  must  have  attained  to  it  within  a very  few 
years  after  reaching  the  thirtieth  of  his  age.  There  do  not  appear  to  be  any 
details  extant  of  his  entrance  into  it,  but  his  writings  may  fairly  be  allowed 
to  prove  the  fact  of  possession. 


I. 

W.  M.  Rossetti,  in  the  “Prefatory  Memoir”  to  “The  Poetical  Works  of 
William  Blake”  [52],  gives  an  admirable  sketch  of  Blake’s  actual  life  and 
apparently  a fair  estimate  of  his  abilities  and  defects.  The  following  extracts 


therefrom  will  materially  assist  us  in 
Had  Blake  Cosmic  Consciousness  ? 

The  difficulty  of  Blake’s  biographers, 
subsequent  to  1863,  the  date  of  Mr.  Gil- 
christ’s book,  is  of  a different  kind  alto- 
gether. It  is  the  difficulty  of  stating  suf- 
ficiently high  the  extraordinary  claims  of 
Blake  to  admiration  and  reverence,  without 
slurring  over  those  other  considerations 
which  need  to  be  plainly  and  fully  set  forth 
if  we  would  obtain  any  real  idea  of  the  man 
as  he  was — of  his  total  unlikeness  to  his 
contemporaries,  of  his  amazing  genius  and 
noble  performances  in  two  arts,  of  the 
height  by  which  he  transcended  other  men, 
and  the  incapacity  which  he  always  evinced 
for  performing  at  all  what  others  accomplish 


the  inquiry  now  before  us ; that  is : 


In  the  fact  that  Blake  soared  beyond,  and  far 
beyond,  men  of  self  consciousness  merely,  but 
could  not  see  or  do  many  things  that  these  saw 
clearly  and  could  do  easily,  we  see  a relationship 
between  him  and  the  great  illuminati.  For 
surely  the  very  same  thing  could  be  said  of  all 
these.  In  worldly  matters  they  are  all,  or  nearly 
all,  as  little  children,  while  in  spiritual  things  they 
are  as  gods.  Note  Balzac  contracting  enormous 
debts  for  want  of  ordinary  business  common  sense 
and  laboring  vainly  for  years  to  pay  them  while 
in  the  full  exercise  of  enough  genius  to  equip  a 
regiment  of  Rothchilds.  Bacon  showered  upon 
the  human  race  intellectual  and  spiritual  riches 
beyond  all  computation,  but  with  every  apparent 
advantage  (position  at  court,  hereditary  prestige, 
influential  friends)  he  labors  in  vain  for  years  for 
position  in  the  self  conscious  sphere,  and  after 


i6o 


Cosmic  Consciousness 


easily.  He  could  do  vastly  more  than 
they,  but  he  could  seldom  do  the  like. 
By  some  unknown  process  he  had  soared 
to  the  top  of  a cloud-capped  Alp,  while 
they  were  crouching  in  the  valley  : But  to 
reach  a middle  station  on  the  mountain 


getting  it  cannot  hold  it.  Buddah,  Jesus,  Paul, 
Las  Casas,  Yepes,  Behmen  and  Whitman  were 
wise  : They  saw  that  the  things  of  the  Cosmic 

Sense  were  enough,  and  they  simply  put  by  the 
things  of  self  consciousness,  but  had  they  tried  for 
these  the  chances  are  they  would  have  failed  to 
obtain  them. 


was  what  they  could  readily  manage  step 

by  step,  while  Blake  found  that  ordinary  achievement  impracticable.  He  could  not  and 
he  would  not  do  it ; the  want  of  will,  or  rather  the  utter  alienation  of  will,  the  resolve 


to  soar  (which  was  natural  to  him),  and  not 
constituted  or  counted  instead  of  an  actual 
Rapt  in  a passionate  yearning,  he  real- 
ized, even  on  this  earth  and  in  his  mortal 
body,  a species  of  Nirvana : his  whole 
faculty,  his  whole  personality,  the  very 
essence  of  his  mind  and  mould,  attained  to 
absorption  into  his  ideal  ultimate,  into  that 
which  Dante’s  profound  phrase  designates 
“ il  Ben  dell’  intelletto  ” [139:  il]. 


to  walk  (which  was  unnatural  and  repulsive), 
want  of  power  [139  : 9]. 

Blake,  too,  found  the  world  of  the  Cosmic  Sense 
enough,  and  wisely  did  not  waste  time  and  energy 
seeking  for  the  so-called  goods  and  riches  of  the 
self-conscious  life. 


William  Blake’s  education  was  of  the 
scantiest,  being  confined  to  reading  and 
writing  ; arithmetic  may  also  be  guessed  at, 
but  is  not  recorded,  and  very  probably  his 
capacity  for  acquiring  or  retaining  that 
item  of  knowledge  was  far  below  the  aver- 
age [139  : 14]. 

“ He  had  not  his  knowledge  from  books,  but  fro 
Whitman’s  “ You  shall  no  longer  feed  on  the  spe 


These  men  are  independent  of  education,  and 
most  of  them — like  Blake  himself — think  it  useless 
or  worse.  Blake  says  of  it  : ' ‘ There  is  no  use  in 
education  ; 1 hold  it  to  be  wrong.  It  is  the  great 
sin  ; it  is  eating  of  the  tree  of  the  knowledge  of 
good  and  evil.  This  was  the  fault  of  Plato.  He 
knew  of  nothing  but  the  virtues  and  vices,  and 
good  and  evil.  There  is  nothing  in  all  that. 
Everything  is  good  in  God’s  eyes”  [139:  80]. 
This  reminds  us  of  what  Rawley  said  of  Bacon  : 
some  grounds  within  himself”  [141  : 47],  and  of 
es in  books  ” [193  : 30]. 


In  the  preface  to  “ The  Jerusalem  ”j 
Blake  speaks  of  that  composition  as  having 
been  “ dictated  ” to  him , and  other  expres- 
sions of  his  prove  that  he  regarded  it  rather 
as  a revelation  of  which  he  was  the  scribe 
than  as  the  product  of  his  own  inventing 
and  fashioning  brain.  Blake  considered  it 
“ the  grandest  poem  that  this  world  con- 


This  is  the  declaration  of  each  possessor  of  the 
Cosmic  Sense.  It  is  not  I,  the  visible  man  who 
speaks,  but  (as  Jesus  says)  ‘‘As  the  Father  hath 
said  unto  me  so  I speak”  [14  : 12  : 50]  ; or  as 
Paul  writes:  ‘‘I  will  not  dare  to  speak  of  any 
things  save  those  which  Christ  wrought  through 
me  ” [16:15:18].  ‘‘  Loose  the  stop  from  your 

throat”  [193  : 32]  says  Whitman  to  the  Cosmic 
Sense.  And  so  universally. 


tains  ; ” adding,  “ I may  praise  it,  since  I 

dare  not  pretend  to  be  any  other  than  the  secretary — the  authors  are  in  eternity.” 
In  an  earlier  letter  (April  25th,  1803)  he  had  said;  “I  have  written  this  poem  from 
immediate  dictation,  twelve  or  sometimes  twenty  or  thirty  lines  at  a time,  without  pre- 
meditation, and  even  against  my  will”  [139  : 41]. 

Blake  had  a mental  intuition,  inspiration. 


or  revelation — call  it  what  we  will ; it  was 
as  real  to  his  spiritual  eye  as  a material 
object  could  be  to  his  bodily  eye  ; and  no 
doubt  his  bodily  eye,  the  eye  of  a designer 
or  painter  with  a great  gift  of  invention 
and  composition,  was  far  more  than  nor- 


‘‘0  1 am  sure,"  says  Whitman,  “ they  really 
came  from  Thee — the  urge,  the  ardor,  the  potent, 
felt,  interior,  command,  a message  from  the 
heavens”  [193:324].  “The  noble  truths,” 
Gautama  said,  “were  not  among  the  doctrines 
handed  down,  but  there  arose  within  him  the  eye 
to  perceive  them  ” [159:  150]. 


William  Blake 


i6i 


Each  word  of  this  passage  is  strictly  true  of 
Whitman,  and  allowing  for  difference  of  manners 
and  customs  in  other  times  and  countries,  the 
paragraph  could  be  read  into  the  life  of  any  one 
of  the  men  discussed  in  this  book. 


mally  ready  at  following  the  dictate  of  the  spiritual  eye,  and  seeing,  with  an  almost 
instantaneously  creative  and  fashioning  act,  the  visual  semblance  of  a visionary  essence 
[139  ; 62]. 

His  unworldliness,  extreme  as  it  was, 
did  not  degenerate  into  ineptitude.  He 
apprehended  the  requirements  of  practical 
life,  was  prepared  to  meet  them  in  a resolute 
and  diligent  spirit  from  day  to  day,  and 
could  on  occasions  display  a full  share  of  sagacity.  He  was  of  lofty  and  independent 
spirit,  not  caring  to  refute  any  odd  stories  that  were  current  regarding  his  conduct  or 
demeanor,  neither  parading  nor  concealing  his  poverty,  and  seldom  accepting  any  sort 
of  aid  for  which  he  could  not  and  did  not  supply  a full  equivalent  [139  : 69] . 

He  knows  that  what  he  does  is  not 

inferior  to  the  grandest  antiques.  Superior  “Divine  am  I,”  says  Whitman,  “inside  and 
it  cannot  be,  for  human  power  cannot  go  = 49]- 

beyond  either  what  he  does  or  what  they 
have  done.  It  is  the  gift  of  God,  it  is 
inspiration  and  vision  [139  : 72]. 

It  must  be  allowed  that  in  many  in- 
stances Blake  spoke  of  himself  with  meas- 
ureless and  rather  provoking  self-applause. 

This  is  in  truth  one  conspicuous  outcome 
of  that  very  simplicity  of  character  of  which 
I have  just  spoken  ; egotism  it  is,  but  not 
worldly,  self-seeking  [139  : 71]. 

That  he  was  on  the  whole  and  in  the 
best  sense  happy  is,  considering  all  his 
trials  and  crosses,  one  of  the  very  highest 

evidences  in  his  praise.  “ If  asked,”  writes  Mr.  Palmer,  “whether  I ever  knew  among 
the  intellectual  a happy  man,  Blake  would  be  the  only  one  who  would  immediately 
occur  to  me.”  Visionary  and  ideal  aspirations  of  the  intensest  kind;  the  imaginative 
life  wholly  predominating  over  the  corporeal  and  mundane  life,  and  almost  swallowing 
it  up ; and  a child-like  simplicity  of  personal  character,  free  from  self-interest,  and  igno- 
rant or  careless  of  any  policy  of  self-control,  though  habitually  guided  and  regulated 
by  noble  emotions  and  a resolute  loyalty  to  duty — these  are  the  main  lines  which  we 
trace  throughout  the  entire  career  of  Blake,  in  his  life  and  death,  in  his  writings  and  his 
art.  This  it  is  which  makes  him  so  peculiarly  lovable  and  admirable  as  a man,  and  in- 
vests his  works,  especially  his  poems,  with  so  delightful  a charm.  We  feel  that  he  is 
truly  “of  the  kingdom  of  heaven:”  above  the  firmament,  his  soul  holds  converse 
with  archangels  ; on  the  earth,  he  is  as  the  little  child  whom  Jesus  “ sat  in  the  midst  of 
them  ” [139  : 70]. 


“ I conned  old  times,”  says  Whitman  ; “ I sat 
studying  at  the  feet  of  the  great  masters,  now  if 
eligible  O that  the  great  masters  might  return  and 
study  me”  [193  : 20]. 


Happiness  is  one  of  the  marks  of  the  Cosmic 
Sense. 


The  essence  of  Blake’s  faculty,  the 
power  by  which  he  achieved  his  work,  was 
intuition  : this  holds  good  of  his  artistic 
productions,  and  still  more  so  of  his  poems. 
Intuition  reigns  supreme  in  them ; and 
even  the  reader  has  to  apprehend  them 
intuitively,  or  else  to  leave  them  aside 
altogether  [139  : 74]. 


It  is  too  bad  that  these  “Prophetic  Books”  are 
not  published.  It  seems  almost  certain  that  they 
embody  (behind  thick  veils,  doubtless)  revelations 
of  extraordinary  value — news  from  “the  kingdom 
of  heaven  ” — from  the  better  world — the  world  of 
the  Cosmic  Sense. 


Cosmic  Consciousness 


162 


Blake’ s religion — his  attitude  toward  the  Church 
— toward  God — toward  immortality — is  the  char- 
acteristic attitude  of  the  man  who  has  attained  to 
Cosmic  Consciousness — as  shown  in  each  life  and 
in  all  the  writings  of  these  men. 


Ample  evidence  exists  to  satisfy  us  that  Blake  had  real  conceptions  in  the  metaphys- 
ical or  supersensual  regions  of  thought — conceptions  which  might  have  been  termed 
speculations  in  other  people,  but  in  him  rather  intuitions  ; and  that  the  “ Prophetic 
Books  ” embody  these  in  some  sort  of  way  cannot  be  disputed  [139  : 120]. 

As  to  his  religious  belief,  it  should  be 
understood  that  Blake  was  a Christian  in 
a certain  way,  and  a truly  fervent  Christian  ; 
but  it  was  a way  of  his  own,  exceedingly 
different  from  that  of  any  of  the  churches. 

For  the  last  forty  years  of  his  life  he  never 
entered  a place  of  worship  [139  : 76]. 

He  believed — with  a great  profundity  and  ardor  of  faith — in  God  ; but  he  believed 
also  that  men  are  gods,  or  that  collective  man  is  God.  He  believed  in  Christ  ; but 
exactly  what  he  believed  him  to  be  is  a separate  question.  “ Jesus  Christ,”  he  said, 
conversing  with  Mr.  Robinson,  “is  the  only  God,  and  so  am  I,  and  so  are  you” 

[139  : 771- 

In  immortality  Blake  seems  to  have  His  attitude  toward  death  is  that  of  all  the  illu- 
believed  implicitly,  and  (in  some  main  n^mati. 
essentials)  without  much  deviation  from 
other  people’s  credence.  When  he  heard 
of  Flaxman’s  death  (December  7th,  1826), 

he  observes,  “ I cannot  think  of  death  as  more  than  the  going  out  of  one  room  into 
another.”  In  one  of  his  writings  he  says  : “The  world  of  imagination  is  the  world  of 

eternity.  It  is  the  divine  bosom  into  which  we  shall  all  go  after  the  death  of  the  vege- 
tated body  ” [139  : 79] 


He  does  not  believe  in  “ another  life.’’ 
He  does  not  think  he  will  be  immortal.  He  has 
eternal  life. 


Blake  had  in  all  probability  read  in  his 
youth  some  of  the  mystical  or  cabalistic 
writers — Paracelsus,  Jacob  Bohme,  Cor- 
nelius Agrippa  ; and  there  is  a good  deal 
in  his  speculations,  in  substance  and  tone, 
and  sometimes  in  detail,  which  can  be 
traced  back  to  authors  of  this  class 
[139  : 80]. 


So  writes  George  Frederic  Parsons  about  Balzac 
[6  : 1 1],  Thoreau  makes  a similar  suggestion  as 
to  Whitman  [38  : 143],  and  generally  it  is  con- 
stantly being  hinted  or  intimated  that  some  of 
these  men  have  been  reading  others  of  them. 
This  may  of  course  sometimes  happen,  but,  speak- 
ing generally,  it  does  not,  for  many  of  them  are 
quite  illiterate,  and  the  studies  of  others,  as,  for  in- 
stance, Bacon,  do  not  lie  in  that  direction.  Blake, 
Balzac,  Yepes,  Behmen,  Whitman,  Carpenter  and 


of  which  he  tells  us. 
it  can  conceive  it. 


the  rest  has  each  seen  for  himself  that  other  world 
No  one  can  tell  of  it  at  second  hand,  for  no  one  who  has  not  seen  something  of 


Blake’s  death  was  as  noble  and  characteristic  as  his  life.  Gilchrist  [94  : 
360-1]  gives  us  the  following  simple  and  touching  account  of  it : 

“ His  illness  was  hot  violent,  but  a gradual  and  gentle  failure  of  physical 
powers  which  nowise  affected  the  mind.  The  speedy  end  was  not  foreseen 
by  his  friends.  It  came  on  a Sunday,  August  12,  1827,  nearly  three  months 
before  completion  of  his  seventieth  year.  ‘ On  the  day  of  his  death,’  writes 
Smith,  who  had  his  account  from  the  widow,  ‘ he  composed  and  uttered 
songs  to  his  maker  so  sweetly  to  the  ear  of  his  Catharine  that  when  she 
stood  to  hear  him  he,  looking  upon  her  most  affectionately,  said  : “ My  be- 
loved, they  are  not  mine — no^  they  are  not  mine  ! ” He  told  her  they  would 


William  Blake 


163 


not  be  parted ; he  should  always  be  about  her  to  take  care  of  her.  To  the 
pious  songs  followed,  about  six  in  the  summer  evening,  a calm  and  painless 
withdrawal  of  breath ; the  exact  moment  almost  unperceived  by  his  wife, 
who  sat  by  his  side.  A humble  female  neighbor,  her  only  other  companion, 
said  afterwards  : “ I have  been  at  the  death,  not  of  a man,  but  of  a blessed 

angel.”  ’ ” 

II. 

It  remains  to  quote  certain  declarations  emanating  from  Blake  and  which 
seem  to  bear  upon  the  point  under  consideration— viz.,  upon  the  question. 
Was  Blake  a case  of  Cosmic  Consciousness  ? 


The  world  of  imagination  is  the  world  Blake’s  name  for  Cosmic  Consciousness, 
of  eternity.  It  is  the  divine  bosom  into  With  this  paragraph  compare  Whitmans  “I 
which  we  sha  1 all  go  after  the  death  of  the 

vegetated  body.  This  world  of  imagination  the  ground!  The  weeds  of  the  sea  have! 
is  infinite  and  eternal,  whereas  the  world  The  animals  [193  : 337]. 
of  generation,  of  vegetation,  is  finite  and 

temporal.  There  exist  in  that  eternal  world  the  permanent  realities  of  everything  which 
we  see  reflected  in  this  vegetable  glass  of  nature  [95  : 163]. 

We  are  in  a world  of  generation  and 


death,  and  this  world  we  must  cast  off  if 
we  would  be  artists  such  as  Raphael, 

Michael  Angelo  and  the  ancient  sculptors. 

If  we  do  not  cast  off  this  world  we  shall 
be  only  Venetian  painters,  who  will  be  cast 
off  and  lost  from  art  [95  : 172]. 

The  player  is  a liar  when  he  says  : 

Angels  are  happier  than  men  because  they 
are  better  ! Angels  are  happier  than  men 
and  devils  because  they  are  not  always 
prying  after  good  and  evil  in  one  another 
and  eating  the  tree  of  knowledge  for  Satan’s 
gratification  [95  : 176]. 

The  last  judgment  is  an  overwhelming  jg  advent  of  universal  Cosmic  Con- 

of  bad  art  and  science  [95  : 176]-  sciousness.  “Specialism  [the  Cosmic  Sense]  opens 

to  man,”  says  Balzac,  “ his  true  career;  the  infi- 
nite dawns  upon  him  ” [5  : 144]-  ‘‘  The  audit  of  nature,  though  delayed,  must  be  answered,  and  her 
quietus  is  to  render  thee”  [Cosmic  Consciousness]  [176  : 126]. 


The  world  of  self  consciousness.  Balzac  says  : 
(Self  conscious)  “man  judges  all  things  by  his 
abstractions — good,  evil,  virtue,  crime.  His  for- 
mulas of  right  are  his  scales,  and  his  justice  is 
blind  ; the  justice  of  God  [i.  e.,  of  the  Cosmic 
Sense]  sees — in  that  is  everything  ” [5  : 142]. 

“Showing  the  best  and  dividing  it  from  the 
worst  age  vexes  age.  Knowing  the  perfect  fitness 
and  equanimity  of  things,  while  they  discuss  I am 
silent”  [193  : 31]. 


Some  people  flatter  themselves  that 
there  will  be  no  last  judgment.  ...  I will 
not  flatter  them.  Error  is  created  ; truth  is 
eternal.  Error  or  creation  will  be  burned 
up,  and  then,  and  not  till  then,  truth  or 
eternity  will  appear.  It  [error]  is  burned 
up  the  moment  men  cease  to  behold  it.  I 
assert  for  myself  that  I do  not  behold  out- 


Blake  says  his  self  conscious  faculties  are  a 
hindrance  to  him,  not  a help.  So  Balzac : 
“Baneful,  it  [self  consciousness]  exempts  man 
from  entering  the  path  of  specialism  [Cosmic 
Consciousness],  which  leads  to  the  infinite”  [5  : 
142].  So  the  Hindoo  experts  teach  and  have 
always  taught,  that  suppression  and  effacement  of 
many  of  the  self  conscious  faculties  are  neces- 
sary conditions  to  illumination  [56  : 166  et  seq.]- 


164 


Cosmic  Consciousness 


behold  outward  creation,  and  that  to  me  it  is  hindrance  and  not  action.  “What!” 
it  will  be  questioned,  “when  the  sun  rises  do  you  not  see  a round  disc  of  fire  some- 
what like  a guinea?”  “Oh,  no,  no  ! I see  an  innumerable  company  of  the  heavenly 
host  crying  : ‘ Holy,  holy,  holy  is  the  Lord 


So  Carpenter  asks  (knowing  well  the  answer) : 
“ Does  there  not  exist  in  truth  ...  an  inner  illu- 
mination ...  by  which  we  can  altimately  see 
things  as  they  are,  beholding  all  creation  ...  in 
its  true  being  and  order  [57  : 98]. 


God  Almighty  ! ’ ” I question  not  my  cor- 
poreal eye  any  more  than  I would  question 
a window  concerning  a sight.  I look 
through  it  and  not  with  if  [95  : 176]. 

Beneath  the  figures  of  Adam  and  Eve 
(descending  the  generative  stream  from  there)  is  the  seat  of  the  harlot,  named  mystery 
[self  conscious  life],  in  the  Revelations.  She  (jnystery)  is  seized  by  two  beings  (life  and 
death),  each  with  three  heads  ; they  represent  vegetative  existence.  As  it  is  written  in 
Revelations,  they  strip  her  naked  and  burn  her  with  fire  [i.  e.,  death  strips  her  naked, 
and  the  passions  of  the  self  conscious  life  burn  it  as  with  fire] . It  represents  the  eternal 
consumption  of  vegetable  life  and  death  [the  life  and  death  of  the  merely  self  conscious] 
with  its  lusts.  The  wreathed  torches  in  their  hands  [in  the  hands  of  life  and  death] 
represent  eternal  fire,  which  is  the  fire  of 


generation  or  vegetation  ; it  is  an  eternal 
consummation.  Those  who  are  blessed  with 
imaginative  vision  [Cosmic  Consciousness] 
see  this  eternal  female  [mystery — the  self 
conscious  life]  and  tremble  at  what  others 
fear  not ; while  they  despise  and  laugh  at 
what  others  fear  [95  : 166]. 

I am  not  ashamed,  afraid  or  averse  to 
tell  you  what  ought  to  be  told — that  I am 
under  the  direction  of  messengers  from 
heaven,  daily  and  nightly.  But  the  nature 
of  such  things  is  not,  as  some  suppose, 
without  trouble  or  care  [95  : 185]. 


“Their  worm  dieth  not  and  the  fire  is  not 
quenched”  [12:9:  48J,  said  by  Jesus  of  the  self 
conscious  life,  which  (also)  is  the  hell  of  Dante. 


So  Whitman 
solution.” 


I laugh  at  what  you  call  dis- 


“ He  [my  other  self],  nor  that  affable,  familiar 
ghost  [the  Cosmic  Sense]  which  nightly  gulls  him 
with  intelligence”  [176  : 86]. 

“ A message  from  the  heavens  whispering  to 
me  even  in  sleep  ” [193  : 324] . 


III. 

SUMMARY. 

a.  Blake  seemS  to  have  entered  into  Cosmic  Consciousness  when  a little 
more  than  thirty  years  of  age. 

d.  The  present  editor  does  not  know  anything  of  the  occurrence  of  sub- 
jective light  in  his  case. 

c.  The  fact  of  great  intellectual  illumination  seems  clear. 

d.  His  moral  elevation  was  very  marked. 

e.  He  seems  to  have  had  the  sense  of  immortality  that  belongs  to  Cos- 
mic Consciousness. 

f.  Specific  details  of  proof  are  in  this  case,  as  they  must  inevitably  often 
be,  largely  wanting,  but  a study  of  Blake’s  life,  writings  (he  is  not  in  a posi- 
tion nor  is  he  competent  to  judge  Blake  from  his  drawings)  and  death  con- 
vinces the  writer  that  he  was  a genuine  and  even  probably  a great  case. 


Chapter  12. 


Hono7'e  de  Balzac. 

I. 

Born  1799;  died  1850. 

“ Perhaps  the  greatest  name  in  the  post-Revolutionary  literature  of 
France  ” [78  : 304]. 

And  well  summed  up  by  a still  more  recent  writer,  W.  P.  Trent  [3  ; 566] : 

“The  unexpected,”  he  tells  us,  “sometimes  happens,  as  I discovered  re- 
cently when  I finished  the  fiftieth  volume  of  M.  Calmann  Levy’s  popular 
edition  of  the  works  of  Balzac.  I had  thought  that  the  completion  of 
Horace’s  odes  and  Shakespeare’s  plays,  and  of  the  ‘ Odyssey,’  marked  the 
three  chief  epochs  in  my  own  intellectual  life,  and  that  I might  not  likely  be 
so  stirred,  so  swept  away  again,  by  any  book  or  by  any  author.  But  I had 
erred.  Balzac,  whose  novels  taken  singly  had  moved  me  powerfully,  but 
had  not  often  swept  me  away,  whom  I had  made  a companion  of  for  years 
without  fully  comprehending — this  Balzac,  when  viewed  in  the  light  of  his 
total  and  stupendous  achievements,  suddenly  stood  out  before  me  in  his  full 
stature  and  might,  as  one  of  the  few  genuine  world  geniuses  that  our  race 
can  point  to  with  legitimate  and  unshakable  pride.  I had  emerged  from  the 
‘ Comedie  Humaine  ’ just  as  I had  emerged  from  the  Homeric  poems  and 
from  the  plays  of  Shakespeare,  feeling  that  I had  traversed  a world  and  been 
in  the  presence  of  a veritable  creator.” 

Still  another  and  even  more  recent  writer  may  be  quoted  to  the  same 
effect.  H.  T.  Peck  [128a  : 245]  sums  up  the  result  of  his  studies  as  follows: 
“ The  place  which  this  great  genius  must  ultimately  hold  in  literary  history 
has  not  yet  been  definitely  settled.  French  critics  link  his  name  with  that  of 
Shakespeare,  while  English  critics  seem  to  think  that  a comparison  like  this 
is  very  daring.  My  own  belief  is  that  at  the  last  his  name  will  be  placed 
higher  still  than  Shakespeare’s,  at  the  very  apex  of  a pyramid  of  literary 
fame.” 

“Search  as  one  may,  there  is  no  complete  life  of  Balzac.  There  are  still 
unpublished  letters  and  papers  in  the  possession  of  the  Vicomte  de  Spoel- 
berch  de  Lovenjoul,  a compatriot  who  thoroughly  understood  him  ; but 
adding  these  to  all  that  has  been  written,  it  is  still  doubtful  if  the  real  man 
will  be  found  behind  them.  Expansive  at  times,  yet  he  withdrew  from  the 
knowledge  of  others.  There  are  periods  in  his  life  when  he  disappears,  lies 


Cosmic  Consciousness 


1 66 

concealed  from  sight,  and  each  must  interpret  for  himself  the  secret  that 
made  his  power  and  insures  his  fame.” 

Balzac  put  the  following  words  into  the  mouth  of  Dante,  who  he  tells  us 
was  a “ Specialist.”  Balzac  was  himself  a “ Specialist.”  The  words  will  there- 
fore apply  as  well  to  him  as  to  Dante  : “And  so  that  poor  lad  thinks  himself 
an  angel  exiled  from  heaven.  Who  among  us  has  the  right  to  undeceive 
him  ? Is  it  I ? I who  am  so  often  lifted  above  this  earth  by  magic  power  ; 
I who  belong  to  God  ; I who  am  to  myself  a mystery  ? Have  I not  seen  the 
most  beautiful  of  all  angels  [the  Cosmic  Sense]  living  on  this  base  earth? 
Is  the  lad  either  more  or  less  beside  himself  than  I am  ? Has  he  taken  a 
bolder  step  into  faith  ? He  believes  ; his  belief  will  doubtless  lead  him  into 
some  luminous  path  like  that  in  which  I walk”  [9  : 263]. 

That  Balzac  stood  apart  from  and  on  a higher  plane  than  ordinary  men 
was  divined  during  his  life  and  has  been  perceived  by  thousands  since  his 
death.  Taine,  groping  after  an  explanation  of  the  obvious  fact,  says:  “His 
instrument  was  intuition,  that  dangerous  and  superior  faculty  by  which  man 
imagines  or  discovers  in  an  isolated  fact  all  the  possibilities  of  which  it  is 
capable ; a kind  of  second  sight  proper  to  prophets  and  somnambules,  who 
sometimes  find  the  true,  who  often  find  the  false,  and  who  commonly  attain 
only  verisimilitude  ” [6  : 12]. 

G.  F.  Parsons,  in  his  introduction  to  “ Louis  Lambert,”  comes  nearer  it 
when  he  asks ; “ Whether  the  condition  [of  chronic  ecstasy,  in  which  the 
patient — i.  e.,  Louis  Lambert — really  Balzac  himself — seems  withdrawn]  may 
not  be  the  consequence  of  an  illumination  so  much  higher  thaq  that  vouch- 
safed mankind  at  large  as  to  transcend  expression — to  separate  the  recipient 
from  intellectual  contact  with  his  fellows  by  revealing  to  his  inner  sense 
untranslatable  things”  [6  : ii]. 

This  last  seems  to  be  the  simple  truth,  Balzac,  very  clearly,  having  been 
a well  marked  case  of  Cosmic  Consciousness.  The  evidence  that  he  was  so 
resides  (i)  in  the  fact  of  his  life  as  observed  by  others,  and  (2)  in  his  own 
revelations  as  to  his  inner  self.  The  first  series  of  facts  may  be  gathered 
from  his  biography,  compiled  by  K.  P.  Wormeley,  largely  from  memoirs 
written  by  Balzac’s  sister  Laure — Madame  Surville  ; the  second  from  Balzac’s 
own  writings,  and  chiefly  from  “Louis  Lambert”  and  “Seraphita.”  And 
first  as  to  his  outer  life  as  revealing  the  inner  : Miss  W.  says  : “A  complete 
life  of  Balzac  cannot  be  written  at  the  present  time  and  possibly  never  can 
be.  Nearly  the  whole  of  what  he  was  to  himself,  what  his  own  being  was, 
what  were  the  influences  that  molded  it,  how  that  eye  that  saw  the  manifold 
lives  of  others  saw  his  own  life,  how  that  soul  which  crowned  its  earthly 


Honore  de  Balzac 


167 


work  with  a vision  of  the  living  word  was  nurtured — what  that  soul  was,  in 
short,  has  been  concealed  from  sight”  [4  : i].  “In  all  estimates  of  Balzac’s 
nature  attention  must  be  paid  to  the  fact  that  he  was  eminently  sound  and 
healthy  in  mind  and  body.  Though  his  spirit  rose  to  regions  that  could  be 
reached  only  by  intuition,  and  ruminated  over  problems  the  study  of  which 
we  associate  with  fragility  of  body  and  aloofness  from  things  of  life,  he  was 
at  the  same  time,  and  quite  as  thoroughly,  a man  with  human  instincts, 
loving  life  and  enjoying  it.  In  this  lies,  no  doubt,  one  of  the  secrets  of  his 
power.  It  was  a part  of  the  many-sidedness  of  his  genius  ; it  enabled  him 
to  actually  live  and  have  his  being  in  the  men  and  women  whom  he  evoked 
from  the  depths  and  heights  of  human  nature.  His  temperament  was,  above 
all  things,  genial  and  his  humor  gay ; no  pressure  of  worldly  anxiety  and 
debt,  no  crushing  toil,  no  hidden  grief,  with  which  the  man,  like  the  child 
in  his  cell,  was  acquainted,  could  destroy  that  healthy  cheerfulness  or  pre- 
vent the  rebound  into  hearty  or  even  jovial  gaiety.  ‘ Robust  ’ is  the  word 
that  seems  to  suit  him  on  the  material  side  of  his  nature,  applying  even  to 
his  mental  processes.  He  was  gifted  with  a strong  common  sense,  which 
guided  his  judgment  on  men  and  circumstances  ” [4  : 58-9]. 

While  still  very  young  Balzac  decided  to  be  a writer.  It  seems  that  he 
felt,  even  as  a boy,  that  he  was  destined  to  do  something  great  in  that  line, 
and  he  composed  at  school,  among  other  things,  a treatise  on  the  will  and  an 
epic  poem.  Later  he  wrote  at  Paris,  in  the  course  of  ten  years,  mostly  over 
the  pseudonymn  of  “Horace  de  Saint  Aubin,”  some  forty  volumes,  said  to 
be  almost  entirely  valueless.  A good  authority  [106  : 87]  sums  up  this 
episode  in  Balzac’s  history  as  follows:  “Before  he  was  thirty  years  old  he 

had  published,  under  a variety  of  pseudonyms,  some  twenty  long  novels, 
veritable  Grub  Street  productions,  written  in  sordid  Paris  attics,  in  poverty, 
in  perfect  obscurity.  Several  of  these  ‘ oeuvres  de  jeunesse  ’ have  lately  been 
republished,  but  the  best  of  them  are  unreadable.  No  writer  ever  served 
harder  apprenticeship  to  his  art,  or  lingered  more  hopelessly  at  thfe  base  of 
the  ladder  of  fame.” 

Then,  at  the  age  of  thirty,  his  genius  began  to  dawn  in  “Les  Chouans” 
and  “ Physiologie  du  Marriage.”  He  must  have  entered  Cosmic  Conscious- 
ness about  the  early  part  of  1831,  when  thirty-two  years  of  age,  since  “Louis 
Lambert”  (which  was  undoubtedly  conceived  immediately  after  illumination) 
was  written  in  1832.  By  1833,  when  he  was  thirty-four  years  of  age,  he  had 
entered  into  full  possession  of  his  true  life,  a presentiment  of  which  had 
dominated  him  from  early  boyhood. 

Madame  Surville  says:  “It  was  not  until  1833,  about  the  time  of  the 


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1 68 

publication  of  the  “ Medecin  de  Campagne,”  that  he  first  thought  of  col- 
lecting all  his  personages  together  and  forming  a complete  society.  The 
day  when  this  idea  burst  upon  his  mind  was  a glorious  day  for  him.  He 
started  from  the  Rue  Cassini,  where  he  had  taken  up  his  abode  after  leaving 
the  Rue  de  Tournon,  and  rushed  to  the  faubourg  Poissonniere,  where  I was 
then  living. 

“ ‘ Make  your  bow  to  me,’  he  said  to  us,  joyously  ; ‘ I am  on  the  high- 
road to  become  a genius  ! ’ 

“ He  then  unfolded  his  plan,  which  frightened  him  a little,  for  no  matter 
how  vast  his  brain  might  be,  it  needed  time  to  work  out  a scheme  like  that. 

“‘How  glorious  it  will  be  if  I succeed,’  he  said,  walking  up  and  down 
the  room.  He  could  not  keep  still ; joy  radiated  from  every  feature.  ‘ I’ll 
willingly  let  them  call  me  a maker  of  tales,  all  the  while  that  I am  cutting 
stones  for  my  edifice.  I gloat  in  advance  over  the  astonishment  of  those 
nearsighted  creatures  as  they  see  it  rise  ! ’ ” [4  : 83]. 

It  seems  likely,  judging  from  Madame  Surville’s  report,  that  Balzac  was 
either  in  the  state  of  Cosmic  Consciousness  during  this  visit  to  her,  or  had 
recently  been  so. 

A writer  already  quoted  [106  : 87]  describes,  no  doubt  correctly,  in  the 
following  words,  what  Balzac’s  scheme  now  was,  and  it  is  worth  noting  that 
to  all  intents  and  purposes  it  was  the  same  as  that  conceived  and  attempted 
(each  for  his  own  world)  by  Dante,  “Shakespeare’’  and  Whitman  : 

“ Balzac  proposed  to  himself  to  illustrate  by  a tale  or  a group  of  tales 
every  phase  of  French  life  and  manners  during  the  first  half  of  the  nine- 
teenth century.  To  be  colossally  and  exhaustively  complete — complete  not 
only  in  the  generals  but  in  the  particulars — to  touch  upon  every  salient 
point,  to  illuminate  every  typical  feature,  to  reproduce  every  sentiment,  every 
idea,  every  person,  every  place,  every  object,  that  has  played  a part,  how- 
ever minute,  however  obscure,  in  the  life  of  the  French  people.” 

Here  is  a description  of  him  in  the  early  thirties  by  Lamartine : 

Balzac  was  standing  before  the  fireplace  of  that  dear  room  where  I have  seen  so 
many  remarkable  men  and  women  come  and  go.  He  was  not  tall,  though  the  light  on 
his  face  and  the  mobility  of  his  figure  prevented  me  from  noticing  his  stature.  His 
body  swayed  with  his  thought ; there  seemed  at  times  to  be  a space  between  him  and 
the  floor ; occasionally  he  stooped  as  though  to  gather  an  idea  at  his  feet,  and  then  he 
rose  on  them  to  follow  the  flight  of  his  thought  above  him.  At  the  moment  of  my 
entrance  he  was  carried  away  by  the  subject  of  a conversation  then  going  on  with  Mon- 
sieur and  Madame  de  Girardin,  and  only  interrupted  himself  for  a moment  to  give  me  a 
keen,  rapid,  gracious  look  of  extreme  kindness. 

He  was  stout,  solid,  square  at  the  base  and  across  the  shoulders.  The  neck,  chest, 
body  and  thighs  were  powerful,  with  something  of  Mirabeau’s  amplitude,  but  without 


Honore  de  Balzac 


169 


heaviness.  His  soul  was  apparent,  and  seemed  to  carry  everything  lightly,  gaily,  like 
a supple  covering,  not  in  the  least  like  a burden.  His  size  seemed  to  give  him  power, 
not  to  deprive  him  of  it.  His  short  arms  gesticulated  easily ; he  talked  as  an  orator 
speaks.  His  voice  resounded  with  the  somewhat  vehement  energy  of  his  lungs,  but  it 
had  neither  roughness  nor  sarcasm  nor  anger  in  it ; his  legs,  on  which  he  rather 
swayed  himself,  bore  the  torse  easily ; his  hands,  which  were  large  and  plump,  ex- 
pressed his  thought  as  he  waved  them.  Such  was  the  outward  man  in  that  robust 
frame.  But  in  presence  of  the  face  it  was  difficult  to  think  of  the  structure.  That 
speaking  face,  from  which  it  was  not  easy  to  remove  one’s  eye,  charmed  and  fascinated 
you  ; his  hair  was  worn  in  thick  masses  ; his  black  eyes  pierced  you  like  darts  dipped 
in  kindliness  ; they  entered  confidingly  into  yours  like  friends.  His  cheeks  were  full 
and  ruddy  ; the  nose  well  modeled,  though  rather  long  ; the  lips  finely  outlined,  but 
full  and  raised  at  the  corners  ; the  teeth  irregular  and  notched.  His  head  was  apt  to 
lean  to  one  side,  and  then,  when  the  talk  excited  him,  it  was  lifted  quickly  with  an 
heroic  sort  of  pride. 

But  the  dominant  expression  of  his  face,  greater  than  even  that  of  intellect,  was  the 
manifestation  of  goodness  and  kindheartedness.  He  won  your  mind  when  he  spoke, 
but  he  won  your  heart  when  he  was  silent.  No  feeling  of  envy  or  hatred  could  have 
been  expressed  by  that  face  ; it  was  impossible  that  it  should  seem  otherwise  than  kind. 
But  the  kindness  was  not  that  of  indifference  ; it  was  loving  kindness,  conscious  of  its 
meaning  and  conscious  of  others  ; it  inspired  gratitude  and  frankness,  and  defied  all 
those  who  knew  him  not  to  love  him.  A childlike  merriment  was  in  his  aspect ; here 
was  a soul  at  play ; he  had  dropped  his  pen  to  be  happy  among  friends,  and  it  was  im- 
possible not  to  be  joyous  where  he  was  [4  : 123  : 5]. 

It  has  been  said  of  Balzac:  “He  was  an  illumination  thrown  upon  life.’’ 

He  was  an  illustration  of  his  own  dictum  : “All  we  are  is  in  the  soul’’ 
(“  nous  ne  sommes  que  par  Fame  ’’),  and  a question  of  his  to  a friend  touches 
closely  upon  the  thesis  of  this  volume ; 

Are  you  certain  [he  said]  that  your  soul  This  recalls  Whitman’s  : “The  eyesight  has 

has  had  its  full  development  ? Do  you  another  eyesight,  and  the  hearing  another  hear- 
, ■ • .1  1 r -i. ing,  and  the  voice  another  voice  ’ ’ [193:  3421. 

breathe  in  air  through  every  pore  of  it  ? ^ ^ 

Do  your  eyes  see  all  they  can  see  [4 : 

126]. 

A glance  at  a few  of  his  letters  to  an  intimate  friend  at  the  period  will 
throw  light  on  our  present  inquiry : 

“August,  1833.  The  ‘Medecin  de  Campagne’  will  reach  you  next  week. 
It  has  cost  me  ten  times  the  work  that  ‘ Louis  Lambert’  did.  There  is  not  a 
sentence,  not  an  idea,  which  has  not  been  viewed  and  reviewed,  read  and  re- 
read, and  corrected  ; the  labor  was  frightful.  I may  now  die  in  peace.  I 
have  done  a great  work  for  my  country.  To  my  mind  it  is  better  to  have 
written  this  book  than  to  have  made  laws  and  to  have  won  battles.  It  is  the 
gospel  in  action’’  [4  : 143]. 

“October  1833.  Do  you  know  how  the  ‘Medecin’  has  been  received? 
By  a torrent  of  insults.  The  three  newspapers  of  my  own  party  which  have 


170 


Cosmic  Consciousness 


spoken  of  it  have  done  so  with  the  utmost  contempt  for  the  work  and  its 
author”  [4  : 143]. 

“December,  1835.  Never  has  the  torrent  which  bears  me  onward  been 
so  rapid  ; no  more  terribly  majestic  work  has  ever  compelled  the  human 
brain.  I go  to  my  toil  as  a gambler  to  cards.  I sleep  only  five  hours  and 
work  eighteen  ; I shall  end  by  killing  myself”  [4  : 145]. 

Like  all  men  of  his  class — i.  e.,  like  all  men  glorified  by  the  divine  spark 
which  is  the  subject  of  this  poor  volume — Balzac  was  greatly  loved  by  those 
who  were  brought  in  contact  with  him. 

His  serv^ants  loved  him.  Rose,  the  cook,  a true  cordon  bleu  (we  called  her  La 
Grande  Nanon),  used  to  go  into  despair  when  her  master,  in  his  working  months,  neg- 
lected her  dainty  dishes.  I have  seen  her  come  into  his  room  on  tiptoe,  bringing  a 
delicious  consomme,  and  trembling  with  eagerness  to  see  him  drink  it.  Balzac  would 
catch  sight  of  her ; perhaps  the  fumes  of  the  soup  would  reach  his  olfactories  ; then  he 
would  toss  back  his  mane  of  hair  with  an  impatient  jerk  of  his  head,  and  exclaim  in  his 
roughest  and  most  surly  voice  : “ Rose,  go  away  ; I don’t  want  anything  ; let  me 

alone  ! ” “ But  mossieu  will  ruin  his  health  if  he  goes  on  in  this  way ; mossieu  will  fall 

ill  ! ” “ No,  no  ! Let  me  alone,  I say  ! ” in  a thundering  voice.  “ I don’t  want  any- 

thing ; you  worry  me  ; go  away  ! ” Then  the  good  soul  would  turn  to  go  slowly,  very 
slowly,  muttering:  “ To  take  such  pains  to  please  mossieu!  and  such  a soup — how 

good  it  smells  ! Why  should  mossieu  keep  me  in  his  service  if  he  doesn’t  want  what  I 
do  for  him  ? ’’  This  was  too  much  for  Balzac.  He  called  her  back,  drank  the  soup  at 
a gulp  and  said  in  his  kindest  voice,  as  she  went  off  radiant  to  her  kitchen  : “ Now, 

Rose,  don’t  let  this  happen  again  ! ” When  his  microscopic  groom,  a poor  little  orphan 
whom  he  called  Gain  de  mil,  died,  Balzac  took  extreme  care  of  him,  and  never  failed  to 
go  and  see  him  daily  during  his  illness.  Yes,  God  had  given  my  great  writer  a heart 
of  gold  ; and  those  who  really  knew  him  adored  him.  He  possessed  the  art  of  making 
others  love  him  to  such  a degree  that  in  his  presence  they  forgot  any  real  or  fancied 
complaint  against  him,  and  only,  remembered  the  affection  they  bore  him  [4  : 162—3]. 

It  has  been  said  : “Few  writers  have  been  greater  than  Balzac  in  the  ex- 
hibition of  the  moral  qualities.”  But  says  Goethe  : “Wenn  ihr  nicht  fiillt 

ihr  Werdet’s  nicht  erjagen.”  If  a man  is  destitute  of  a given  faculty  it  is 
useless  for  him  to  attempt  to  describe  it. 

How  is  it  that,  as  Hugo  says,  “A  genius  is  an  accursed  man?”  That  the 
men  having  the  greatest  qualities  are  precisely  those  men  who  are  accredited 
with  the  absence  of  these?  ’ And,  to  come  back  to  Balzac,  why  should  it  be 
doubted  that  this  man — who  gave  every  proof  of  moral  greatness — was  great 
by  his  moral  as  well  as  his  intellectual  qualities?  Simply  because  it  is  easier 
to  misunderstand  than  to  understand  men  of  his  class,  and  because  when  we 
do  not  understand  we  incline  to  infer  the  worst  rather  than  the  best. 

The  fact  is,  as  has  been  said:  “Balzac  is  a moralist,  the  greatest  moralist  of 
the  nineteenth  century,  one  who  does  not  preach  h\xi  shows  the  truth”  [4  : 178]. 


Honore  de  Balzac 


171 

So  Bacon,  although  in  his  prose  works  he  may  be  said  to  preach,  yet 
these  works  were  intended  as  merely  introductory  to  others  which  were  to 
show  the  truth.  In  the  “ Plan  ” of  his  life  work,  the  “ Instauratio  Magna,” 
he  divides  this  last  into  six  parts : (I)  The  division  of  the  sciences,  repre- 

sented by  the  “De  Augmentis;”  (II)  “The  New  Organon;”  (III)  “The 
Phenomena  of  the  Universe,”  represented  by  his  natural  history  books  ; (IV) 
“The  Ladder  of  the  Intellect,”  represented  by  the  “Comedies;”  (V)  “The 
Forerunners,”  represented  by  the  “Histories,”  and  (VI)  “The  New  Philoso- 
phy,” represented  by  the  “Tragedies.” 

Speaking  now  [34  : 51]  of  IV  (the  “Comedies  ”),  and  describing  the  aim 
of  that  part,  he  says  that  this  does  not  consist  of  precepts  and  rules  (for,  he 
says,  I have  given  plenty  of  these  in  the  “ Novum  Organum  ”),  but  of  actual 
“types  and  models”  by  which  those  things  which  are  to  be  taught  are  “set 
as  it  were  before  the  eyes.”  Then  of  VI  (the  “ Tragedies  ”)  he  says  that  this 
part  consists  not  in  “mere  felicity  of  speculation,”  but  that  it  presents  (as  we 
know  it  does)  “ the  real  business  and  fortunes  of  the  human  race.”  “ For 
God  forbid,”  he  continues,  “that  we  should  give  out  a dream  of  our  own 
imagination  for  a pattern  of  the  world;  rather  may  he  graciously  grant  to  us 
to  write  an  apocalypse  or  true  vision  of  the  footsteps  of  the  creator  im- 
printed on  his  creatures.”  Neither  did  Jesus,  nor  Whitman,  nor  any  of  these 
men,  preach,  but  they  all  showed  the  truth,  each  in  his  own  way,  in  his  life 
and  in  his  spoken  or  written  word. 

Another  trait  that  seems  common  to  these  men — absorption  in  their  own 
time — has  been  noted  of  Balzac.  Theophile  Gautier  dwells  at  length  on 
what  he  calls  the  absolute  modernity  of  Balzac’s  genius.  “ Balzac  owes 
nothing,”  he  says,  “to  antiquity.  For  him  there  are  neither  Greeks  nor  Ro- 
mans, nor  any  trace  in.  the  composition  of  his  talent  of  Homer,  or  Virgil,  or 
Horace — no  one  was  ever  less  classic”  [4  : 170]. 

“ One  might  suppose  that  his  feelings  would  have  been  hurt  when  he 
found  the  way  barred  against  his  entrance  to  the  Academy.  But  he  behaved 
with  dignity  and  withdrew  his  name  when  failure  seemed  probable.  ‘The 
matter  does  not  stir  my  feelings  very  much,’  he  said  ; ‘some  persons  think 
not  at  all,  but  they  are  mistaken.  If  I do  get  there,  so  much  the  better ; if 
I do  not,  no  matter’  ” [4  : 190]. 

George  Sand  bears  witness  of  him  as  follows  : 

“He  searched  for  treasures  and  found  none  but  those  he  bore  within  him 
— his  intellect,  his  spirit  of  observ^ation,  his  marvellous  capacity,  his  strength, 
his  gaiety,  his  goodness  of  heart — in  a word,  his  genius.” 

“Sober  in  all  respects,  his  morals  were  pure  ; he  dreaded  excesses  as  the 


172 


Cosmic  Consciousness 


death  of  talent ; he  cherished  women  by  his  heart  or  his  head,  and  his  life 
from  early  youth  was  that  of  an  anchorite”  [4 : 201]. 

“He  has  seen  all  and  said  all,  comprehended  all  and  divined  all — how, 
then,  can  he  be  immoral  ? . . . 

“ Balzac  has  been  reproached  for  having  no  principles  because  he  has,  as 
I think,  no  positive  convictions  on  questions  of  fact  in  religion,  art,  politics 
or  even  love”  [4  : 203]. 

This  is  a highly  significant  statement.  Every  one  of  these  people  has 
been  judged  in  the  same  way  by  contemporaries.  Why?  Because  they  have 
no  opinions  or  principles  in  the  sense  in  which  their  neighbors  have  them. 
The  things  that  seem  vital  to  those  about  them  seem  to  them  of  no  import. 
And  the  things  that  are  of  value  to  them  are  out  of  sight  of  the  rest. 

Here  is  Gautier’s  evidence  as  to  the  kind  of  man  he  was  (it  ought  to  be 
quoted  in  full,  but  that  is  impossible  in  this  place) : 

When  I saw  Balzac  for  the  first  time  he  was  about  thirty-six,  and  his  personality  was 
one  of  those  that  are  never  forgotten.  In  his  presence  Shakespeare’s  words  came  to  my 
memory — before  him  “nature  might  stand  up  and  say  to  all  the  world:  This  was  a 
man.’’  He  wore  the  monk’s  habit  of  white  flannel  or  cashmere,  in  which,  some  time 
later,  he  made  Louis  Boulanger  paint  him.  What  fancy  had  led  him  to  choose,  in 
preference  to  all  other  costumes,  this  particular  one,  which  he  always  wore,  I do  not 
know.  Perhaps  it  symbolized  to  his  eyes  the  cloistral  life  to  which  his  work  condemned 
him  ; and,  benedictine  of  romance,  he  wore  the  robe.  However  that  may  be,  it  became 
him  wonderfully. 

He  boasted,  showing  me  his  spotless  sleeves,  that  he  never  dropped  the  least  spot 
of  ink  upon  it ; “for,’’  he  added,  “a  true  literary  man  ought  to  be  clean  at  his  work.’’ 

Then,  after  describing  other  features,  Gautier  goes  on : 

As  to  his  eyes,  there  were  never  any  like  them  ; they  had  a life,  a light,  an  incon- 
ceivable magnetism  ; the  whites  of  the  eyeballs  was  pure,  limpid,  with  a bluish  tinge, 
like  that  of  an  infant  or  a virgin,  enclosing  two  black  diamonds,  dashed  at  moments 
with  gold  reflections — eyes  to  make  an  eagle  drop  his  lids — eyes  to  read  through  walls 
and  into  bosoms  or  to  terrify  a furious  wild  beast — the  eyes  of  a sovereign,  a seer,  a 
subjugator.  The  habitual  expression  of  the  face  was  that  of  puissant  hilarity,  of 
Rabelaisian  and  monachal  joy. 

Strange  as  it  may  seem  to  say  so  in  the  nineteenth  century,  Balzac  was  a seer.  His 
power  as  an  observer,  his  discernment  as  a physiologist,  his  genius  as  a writer,  do  not 
sufficiently  account  for  the  infinite  variety  of  the  two  or  three  thousand  types  which 
play  a role  more  or  less  important  in  his  human  comedy.  He  did  not  copy  them  : he 
lived  them  ideally.  He  wore  their  clothes,  contracted  their  habits,  moved  in  their  sur- 
roundings, themselves,  during  the  necessary  time  [4  : 204-8]. 

As  another  man  of  the  same  class  says  of  himself:  “I  am  a free  com- 
panion.” “ My  voice  is  the  wife’s  voice.”  “I  am  the  hounded  slave.”  “I 
am  an  old  Artillerist.”  “ I am  the  mashed  fireman.”  “ It  is  I let  out  in  the 


Honore  de  Balzac 


173 


morning  and  barred  at  night.”  “Not  a youngster  is  taken  for  larceny  but  I 
go  up,  too,  and  am  tried  and  sentenced.”  “Not  a cholera  patient  lies  at  the 
last  gasp  but  I also  lie  at  the  last  gasp.  My  face  is  ash  colored,  my  sinews 
gnarl,  away  from  me  people  retreat.”  “Askers  embody  themselves  in  me 
and  I am  embodied  in  them.  I project  my  hat,  sit  shamefaced  and  beg.” 
Gautier  goes  on  : 

And  yet  Balzac,  immense  in  brain,  penetrating  physiologist,  profound  observer,  in- 
tuitive spirit,  did  not  possess  the  literary  gift.  In  him  yawned  an  abyss  between  thought 
and  form  [4  : 209] . 

Here  is  a curious  thing.  How  is  it  that  these  men  who  form  the  mind  of 
the  race  can  seldom  or  never  (at  least  according  to  their  contemporaries) 
write  their  own  language  decently?  According  to  Renan  (and  he  does  not 
seem  to  be  contradicted)  Paul’s  style  was  about  as  bad  as  possible  (“  sans 
charme  ; la  forme,  en  est  apre  est  presvue  toujour  denuee  de  grace  ”)  [143  : 
568]. 

Mohammed  can  hardly  be  said  to  have  written,  and  in  his  day  and 
country  there  was  no  recognized  standard  with  which  to  compare  his  lan- 
guage. The  author  of  the  “ Shakespeare  ” drama  was  for  long  ranked  as  a 
writer  below  the  meanest  pamphleteer.  And  down  to  the  present  moment 
scarcely  a man  has  defended  Walt  Whitman  from  the  purely  literary  point 
of  view,  while  thousands  have  utterly  condemned  him. 

But  the  writings  of  Paul  dominate  whole  continents.  Mohammed’s 
utterances  hold  in  spiritual  subjection  two  hundred  millions  of  people.  The 
author  of  “Hamlet”  has  been  called,  and  rightly  called,  “The  Lord  of 
Civilization.”  And  Walt  Whitman’s  will  probably  eventually  be  seen  to  be 
the  strongest  voice  of  the  nineteenth  century. 

The  seeming  anomaly  is  perhaps  easily  explained.  In  each  generation 
there  are  certain  men,  who  are  never  large  in  number,  who  possess  the  lit- 
erary instinct,  and  there  are  also  certain  men  who  are  endowed  with  Cosmic 
Consciousness,  but  there  is  no  reason  whatever  why  the  two  endowments 
should  unite.  If  they  do  so  it  is  a mere  accident.  The  man  with  the  lit- 
erary instinct  writes  for  the  sake  of  writing.  He  feels  that  he  has  the  faculty, 
and,  looking  about  for  a subject,  or  for  one  subject  after  another,  he  writes 
upon  it  or  them.  The  man  endowed  with  Cosmic  Consciousness  has  almost 
certainly  no  literary  instinct  (the  chance  is  millions  to  one  against  it),  but 
he  sees  certain  things  which  he  feels  he  must  tell.  He  simply,  with  might 
and  main,  does  the  best  he  can.  The  importance  of  his  message  causes  him 
to  be  read.  His  personality,  as  it  becomes  recognized,  causes  everything  in 


174 


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immediate  connection  with  him  to  be  admired,  and  in  the  end  he  is  perhaps 
held  up  as  a model  of  style. 

Madame  Surville  continuing,  says:  “The  attacks  against  my  brother  in- 
creased rather  than  lessened ; the  critics,  unable  to  repeat  the  same  things 
forever,  changed  their  batteries  and  accused  him  of  immorality.  These 
accusations  were  very  injurious  to  my  brother;  they  grieved  him  deeply,  and 
sometimes  they  disheartened  him  ’’  [4  : 242].  The  old,  old  story,  but  never 
worn  out,  never  threadbare,  always  as  ready  for  service,  as  fresh  and,  alas ! 
as  fatal  as  ever. 

The  foregoing  few  brief  extracts  suggest  the  kind  of  man  Balzac  was  as 
seen  from  the  outside.  It  is  clear  from  them,  to  any  one  in  a position  to 
judge,  that  he  was  such  a person  as  might  very  probably  be  so  endowed,  and 
it  only  remains  to  show  from  his  own  words — words  that  could  not  other- 
wise have  been  written — that  he  was  really  one  of  the  Illuminati — a man  pos- 
sessing the  rare  and  splendid  faculty  called  Cosmic  Consciousness. 

And  first  a few  short  extracts,  written  by  Balzac  of  himself,  and  which 
give  us  glimpses  of  the  inner  man  before  the  oncoming  of  the  Cosmic 
Sense. 

It  will  be  noticed  that  he,  like  all  men  of  the  class  to  which  he  belongs, 
was  religious,  though  not  quite  in  the  orthodox  way ; these  men  seldom  ad- 
here to  a church.  A “specialist”  may  found  a religion;  he  seldom  belongs 
to  one.  “Specialists”  are  for  religion,  not  for  a religion.  So  Balzac  tells  us 
of  himself,  under  the  name  of  “ Louis  Lambert : ” 

Though  naturally  religious,  he  did  not  share  in  the  minute  observances  of  the  Ro- 
man Church  ; his  ideas  were  more  particularly  in  sympathy  with  those  of  St.  Theresa, 
Fenelon,  several  of  the  fathers  and  a few  saints,  who  would  be  treated  in  our  day  as 
heretics  or  atheists.  He  was  unmoved  during  the  church  services.  Prayer,  with  him, 
proceeded  from  an  impulse,  a movement,  an  elevation  of  the  spirit,  which  followed  no 
regular  course  ; in  all  things  he  gave  himself  up  to  nature,  and  would  neither  pray  nor 
think  at  settled  periods  [5  ; 73I . 

The  limit  which  most  brains  attain  was  the  point  of  departure  from  which  his  was 
one  day  to  start  in  search  of  new  regions  of  intelligence  [5  : 79]. 

Later  he  makes  this  remark  about  himself : 

The  seed  has  swelled  and  germinated.  Philosophers  may  regret  the  foliage,  struck 
with  frost  ere  it  burgeoned,  but  they  shall  one  day  see  the  perfect  flower  blooming  in 
regions  higher  far  than  the  highest  places  of  the  earth  [5:  84]. 

In  his  further  fragmentary,  veiled  and  mystic  narration  of  the  actual  on- 
coming of  the  Cosmic  Sense,  it  is  important,  for  the  present  argument,  to 
notice. that:  {a)  He  had  no  idea  what  had  happened  to  him.  [b)  He  was 

seized  with  terror  [5  : 129].  [c)  He  debated  seriously  with  himself  whether 


Honore  de  Balzac 


175 


he  was  not  insane,  {d)  He  considers  (or  reconsiders)  the  question  of  mar- 
riage— doubts  that  it  will  be  “ an  obstacle  to  the  perfectability  of  his  interior 
senses  and  to  his  flight  through  the  spiritual  worlds”  [5  : 13 1]  and  seems  to 
decide  against  it  And,  in  fact,  when  we  consider  the  antagonistic  attitude  of 
so  many  of  the  great  cases  toward  this  relation  (Gautama,  Jesus,  Paul,  Whit- 
man, etc.),  there  seems  little  doubt  that  anything  like  a general  possession 
of  Cosmic  Consciousness  must  abolish  marriage  as  we  know  it  to-day. 


II. 


Balzac  must  have  attained  to  Cosmic  Consciousness  about  1831  or  1832, 
at  the  age  of  thirty-two  or  thirty-three.  It  was  at  this  time  he  began  writing 
his  great  books.  But  it  is  especially  important  at  present  to  note  that  in 
1832  he  wrote  “ Louis  Lambert”  and  in  1833  “Seraphita.” 

In  these  two  books  he  describes  the  new  sense  more  fully  than  it  had 
ever  been  described  elsewhere.  In  “Louis  Lambert”  he  gives  a bold,  plain 
common  sense  description  of  it  which  is  especially  valuable  for  our  present 
purpose.  Then  the  next  year,  after  writing  that  work,  he  composed  “Sera- 
phita,” the  object  of  which  was  to  delineate  a person  who  was  possessed  of 
the  great  faculty.  The  two  taken  together  prove  the  possession  of  the  fac- 
ulty by  their  author.  “ Seraphita”  must  be  read  entire  to  be  understood  and 
appreciated,  and  so,  of  course,  ought  “Louis  Lambert;”  but  the  evidence 
now  needed  may  be  obtained  from  the  latter  within  the  compass  of  a few 
pages.  The  extracts  are  from  K.  P.  Wormley’s  translation,  which  has  been 
compared  with  the  original  and  found  faithful. 


The  world  of  ideas  divides  itself  into 
three  spheres — that  of  instinct ; that  of  ab- 
straction ; that  of  specialism  [5  : 141]. 

The  greater  part  of  visible  humanity — 
that  is,  the  weaker  part — inhabits  the 
sphere  of  instinctivity.  The  instinctives 
are  born,  work  and  die  without  rising  to 
the  second  degree  of  human  intelligence — 
namely,  abstraction  [5  ; 142]. 

At  abstraction  society  begins.  Though 
abstraction  as  compared  with  instinct  is  an 
almost  divine  power,  it  is  infinitely  feeble 
compared  with  the  endowment  of  special- 
ism, which  alone  can  explain  God.  Ab- 
straction comprises  within  it  a whole 
nature  in  germ,  as  potentially  as  the  seed 


There  are  in  the  intellect  three  stages — simple 
consciousness,  self  consciousness  and  Cosmic 
Consciousness. 

It  is,  of  course,  not  true  that  the  bulk  of  the 
race  has  simple  and  tiot  self  consciousness.  It 
is  in  fact  the  latter  that  constitutes  a given  crea- 
ture a man.  But  it  is  true  (what  Balzac  means) 
that  with  the  mass  simple  consciousness  plays  a 
far  greater  part  than  self  consciousness.  The 
‘ ' weaker  part  ’ ’ do  live  in  simple  far  more  than 
in  self  consciousness. 

At  abstraction— i.  e.,  at  self  consciousness — 
humanity,  and  therefore  human  society,  begins. 
“Specialism  alone  can  explain  God.”  Let  it  be 
noted  in  this  connection  that  all  religion  worthy  of 
the  name — Buddhism,  Mohammedanism,  Christi- 
anity and  possibly  others — has  sprung  from 
specialism — i.  e..  Cosmic  Consciousness.  “i“ 
[Christ,  Cosmic  Sense]  “am  the  way,  the  truth 


Cosmic  Consciousness 


176 


and  the  life,  no  one  comes  to  God  but  by  me."  It 
is  not  so  clear  how  self  consciousness  bars  the 
way  to  Cosmic  Consciousness.  It  seems,  on  the 
contrary,  the  necessary  and  only  road  which 
could  lead  there.  Many  of  the  illuminated,  how- 
ever, take  the  same  view  as  Balzac,  and  they 
ought  to  be  the  best  judges. 


contains  the  system  of  a plant  and  all  its 
products.  From  abstraction  are  derived 
laws,  arts,  interests,  social  ideas.  It  is  the 
glory  and  scourge  of  the  world.  Glori- 
ous, it  creates  societies ; baneful,  it  ex- 
emps  man  from  entering  the  path  of 
specialism  which  leads  to  the  infinite. 

Man  judges  all  things  by  his  abstractions — good,  evil,  virtue,  crime.  His  formulas  of 
right  are  his  scales,  and  his  justice  is  blind  ; the  justice  of  God  sees — in  that  is  every- 
thing. There  are,  necessarily,  intermediate  beings  who  separate  the  kingdom  of 
instinctives  from  the  kingdom  of  the  abstractives,  in  whom  instinctivity  mixes  with 
abstractivity  in  endless  variety  of  proportion.  Some  have  more  of  the  former  than  of 
the  latter,  and  vice  versa.  Also  there  are  beings  in  whom  the  action  of  each  is  neu- 
tralized, because  both  are  moved  by  an  equal  force  [5  : 142]. 

Specialism  consists  in  seeing  the  things 


of  the  material  world  as  well  as  those  of 
the  spiritual  world  in  their  original  and 
consequential  ramifications.  The  highest 
human  genius  is  that  which  starts  from  the 
shadows  of  abstraction  to  advance  into  the 


Note  that  Balzac  is  only  speaking  of  Cosmic 
Consciousness  from  the  point  of  view  of  “ideas.” 
He  therefore  does  not  tell  us  here  of  the  moral 
exaltation  which  is  an  essential  part  of  it.  He 
gives  that  aspect,  however,  very  fully  in  “ Sera- 
phita.” 


light  of  specialism.  (Specialism,  species, 

sight,  speculation,  seeing  all,  and  that  at  one  glance  ; speciihnn,  the  mirror  or  means  ot 
estimating  a thing  by  seeing  it  in  its  entirety).  Jesus  was  a specialist.  He  saw  the 
deed  in  its  roots  and  in  its  products  ; in  the  past,  which  begot  it ; in  the  present,  where 
it  is  manifested  ; in  the  future,  where  it  develops  his  sight  penetrated  the  under- 


standing of  others.  The  perfection  of 
the  inward  sight  gives  birth  to  the  gift 
of  specialism.  Specialism  carries  with 
it  intuition.  Intuition  is  a faculty  of 
the  hiner  man,  of  whom  specialism  is  an 
attribute. 

Between  the  sphere  of  specialism  and 
the  sphere  of  abstraction,  and  likewise  be- 
tween those  spheres  and  that  of  instinct- 
ivity, we  find  beings  in  whom  the  diverse 
attributes  of  the  two  kingdoms  are 
mingled,  producing  a mixed  nature — the 
man  of  genius  [5  : 143]. 


* As  says  Uante  : “ Even  as  earthly  minds  see 
that  two  obtuse  angles  are  not  contained  in  a tri- 
angle, so  thou  [the  Cosmic  Sense],  gazing  upon 
the  point  to  which  all  times  are  present,  seest 
contingent  things  ere  in  themselves  they  are” 
[72  : III]. 

“ Natura  non  facit  saltum  ; ” There  must  be  a 
gradual  passage  from  simple  to  self  and  from  self 
to  Cosmic  Consciousness — i.  e.,  there  must  be  a 
way  of  passing  gradually.  Nevertheless  nothing 
is  more  sure  than  that  the  passage  from  simple  to 
self  and  from  self  to  Cosmic  Consciousness  is  com- 
monly made  with  a sudden  and  often  terribly 
startling  jump.  Bnt  that  the  conditions  may  not 
blend  and  overlap  one  another,  as  Balzac  says, 
it  would  be  well  not  to  be  too  positive. 


The  specialist  is  necessarily  the  loftiest 
expression  of  man — the  link  which  con- 
nects the  visible  to  the  superior  worlds. 
He  acts,  he  sees,  he  feels  through  his  inner 
being.  The  abstractive  thinks.  The  in- 
stinctive simply  acts  [5  : 144]. 

Hence  three  degrees  for  man.  As  an 
instinctive  he  is  below  the  level  ; as  an  ab- 
stractive he  attains  to  it ; as  a specialist  he 


The  state  of  Cosmic  Consciousness  is  undoubt- 
edly the  highest  that  we  can  at  present  conceive, 
but  it  does  not  follow  that  there  are  not  higher 
nor  that  we  may  not  eventually  attain  to  higher. 


With  simple  consciousness  only  man  is  not  yet 
man — he  is  the  alalus  homo.  With  self  con- 
sciousness he  is  what  we  know  him.  With  Cos- 


Honore  de  Balzac 


177 


rises  above  it.  Specialism  opens  to  man 
his  true  career  : the  Infinite  dawns  upon 
him — he  catches  a glimpse  of  his  destiny 

[5  : 144]- 

other  level.  Man  will  enter  into  his  heritage  and 


mic  Consciousness  he  is  as  we  see  him  (or  rather 
do  not  see  him  ; for  who  of  us  really  sees  these 
men  ?)  in  Jesus,  Mohammed,  Balzac,  Whitman. 
When  the  race  shall  have  attained  to  Cosmic 
Consciousness,  as  in  the  far  past  it  attained  to  self 
consciousness,  another  start  will  be  made  on  an- 
into  his  true  work. 


Balzac  proceeds  as  follows: 

There  exists  three  worlds — the  natural 
world,  the  spiritual  tvorld,  the  divine  world. 
Humanity  moves  hither  and  thither  in  the 
7iatural  world,  which  is  fixed  neither  in  its 
essence  nor  in  its  properties.  The  spiritual 
world  is  fixed  in  its  essence  and  variable  in 
its  properties.  The  divine  world  is  fixed 
in  its  properties  and  its  essence.  Conse- 
quently there  is  a material  worship,  a 
spiritual  worship,  a divine  worship  ; which 
three  are  manifested  by  action,  word  and 
prayer,  or  (to  express  it  otherwise)  deed, 
nnder standing,  love.  The  instinctive  desires 
deeds  ; the  abstractive  turns  to  ideas  ; the 
specialist  sees  the  end,  he  aspires  to  God, 
whom  he  inwardly  perceives  or  contem- 
plates [5  : 144]. 


In  other  words  : The  men  who  live  entirely  or 
almost  entirely  in  simple  consciousness  float  on 
the  stream  of  time  as  do  the  animals — drift  with 
the  seasons,  the  food  supply,  etc.,  etc.,  as  a leaf 
drifts  on  a current,  not  self-moved  or  self-balanced, 
but  moved  by  outer  influences  and  balanced  by 
the  natural  forces  as  are  the  animals  and  the 
trees.  The  fully  self-conscious  man  takes  stock 
of  himself  and  is,  so  to  say,  self-centered.  He 
feels  that  he  is  a fixed  point.  He  judges  all 
things  with  reference  to  that  point.  But  outside 
of  himself  (we  know)  there  is  nothing  fixed.  He 
trusts  in  what  he  calls  God  and  he  does  not  trust 
in  him — he  is  a deist,  an  atheist,  a Christian,  a 
Buddhist.  He  believes  in  science,  but  science  is 
constantly  changing  and  will  rarely  tell  him,  in 
any  case,  anything  worth  knowing.  He  is  fixed, 
then,  at  one  point  and  moves  freely  on  that.  The 
man  with  Cosmic  Consciousness  being  conscious 
of  himself  and  conscious  of  the  Cosmos,  its 
meaning  and  drift,  is  fixed  both  without  and  with- 


in, “in  his  essence  and  in  his  properties.”  The 
creature  with  simple  consciousness  only  is  a straw  floating  on  a tide,  it  moves  freely  with  every  influence. 
The  self-conscious  man  is  a needle  pivoted  by  its  centre — fixed  in  one  point  but  revolving  freely  on 
that.  The  man  with  Cosmic  Consciousness  is  the  same  needle  magnetized.  It  is  still  fixed  by  its 
centre,  but  besides  that  it  points  steadily  to  the  north — it  has  found  something  real  and  permanent 
outside  of  itself  toward  which  it  cannot  but  steadily  look. 


Therefore  perhaps  one  day  the  inverse 
sense  of  et  verbo  caro  fachim  will  be  the 
epitome  of  a new  gospel  which  will  read  ; 
and  the  flesh  shall  be  made  the  ivord ; it 
shall  become  the  utterance  of  God  [5  : 

145]- 

The  resurrection  is  brought  about  by  the 
winds  of  heaven  which  sweep  the  worlds. 

The  angel  born  upon  the  blast  saith  not : 

“Ye  Dead,  arise  ; he  saith,  “Arise,  ye 
living”  [5  : 145]. 

III. 

SUMMARY  OF  THE  CASE  OF  BALZAC. 

a.  We  do  not  know  of  any  day  and  hour  when  the  Cosmic  Sense  declared 
itself. 

b.  We  know  nothing  about  a subjective  light. 


When  the  whole  race  shall  have  attained  to 
Cosmic  Consciousness  our  idea  of  God  shall  be 
realized  in  man. 


The  “resurrection”  is  not  of  the  so-called 
dead,  but  of  the  living  who  are  “dead”  in  the 
sense  of  never  having  entered  upon  true  life. 


Cosmic  Consciousness 


1 78 

c.  We  know  that  Balzac  had  the  intensely  earnest  nature  and  the  spiritual 
aspiration  which  seems  necessarily  to  precede,  though  it  often  exists  without 
leading  up  to,  illumination. 

d.  We  know  that  Balzac,  after  a certain  age,  had  the  almost  preternatural 
intellectual  and  moral  qualities  which  are  characteristic  of  the  Cosmic  Sense. 

e.  But  the  proof  that  Balzac  was  a case  of  Cosmic  Consciousness  rests 
upon  the  fact  that  he  has  accurately  defined  and  described  the  mental  status 
so  named,  and  he  could  not  have  described  the  condition  if  he  had  not  ex- 
perienced it. 

/.  He  not  only  describes  it  in  great  detail,  as  in  “ Louis  Lambert,”  and 
ascribes  it  there  to  himself — for  that  book  is  openly  autobiographic  ; but  still 
more,  in  “Seraphita”  he  creates  a personality  in  which  the  Cosmic  Sense  is 
the  chief  element  and  in  the  course  of  the  narrative  brings  in  every  charac- 
teristic feature  of  the  same,  and  to  do  this  the  possession  of  the  Cosmic 
Sense  was  an  absolute  prerequisite. 

g.  To  any  one  who  realizes  what  the  Cosmic  Sense  is  it  is  as  certain  that 
Balzac  possessed  it  as  that  he  possessed  eyesight. 


Chapter  13. 

Walt  Whitman. 

I. 

Born  1819;  died  1892. 

In  each  of  these  instances  of  so-called  Cosmic  Consciousness  it  would  be 
proper  to  give  a fairly  exhaustive  account  of  the  external  life  of  the  man  as 
well  as  of  his  teaching,  since  the  one  does,  and  ought  to  be  shown  to, 
corroborate  the  other.  It  would  not,  however,  be  possible  to  do  this  and 
still  keep  the  argument  within  reasonable  limits.  Fortunately,  too,  it  is  not 
absolutely  necessary  ; most  of  the  men  in  question  being  so  well  known. 
Also  it  may  be  said  that  the  present  volume  is  intended  not  so  much  to  teach 
anything  as  to  show  that  there  exists  a certain  lesson  to  be  learned  and  to 
indicate  where  it  may  be  studied.  This  volume  is  not  so  much  a road  as  a 
finger  post  on  a road.  Its  greatest  value  (if  it  have  any)  will  be  to  lead  to 
the  serious  study  of  certain  men  of  an  exceptional  type  ; not  one  or  the  other 
of  them,  but  as  a group  and  from  a particular  standpoint.  While  it  is 
necessary,  then,  to  say  a few  words  about  Walt  Whitman  here,  it  will  be  well 
for  the  reader  to  be  far  from  satisfied  with  these  but  to  seek  elsewhere  a 


Walt  Whitman 


179 


much  more  complete  statement  of  the  life  and  thought  of  this  remarkable 
man.  The  following  brief  description  is  taken  from  the  writer’s  “ Life  of 
Whitman”  [38],  written  in  the  summer  of  1880,  while  he  was  visiting  the 
author,  Walt  Whitman  was  then  sixty-one  years  of  age  ; 

At  first  sight  he  looks  much  older, _ so  that  he  is  often  supposed  to  be  sev- 
enty or  even  eighty.  He  is  six  feet  in  height,  and  quite  straight.  He  weighs 
nearly  two  hundred  pounds.  His  body  and  limbs  are  full-sized  and  well 
proportioned.  His  head  is  large  and  rounded  in  every  direction,  the  top  a 
little  higher  than  a semicircle  from  the  front  to  the  back  would  make  it. 
Though  his  face  and  head  give  the  appearance  of  being  plentifully  supplied 
with  hair,  the  crown  is  moderately  bald  ; on  the  side  and  back  the  hair  is 
long,  very  fine,  and  nearly  snow  white.  The  eyebrows  are  highly  arched,  so 
that  it  is  a long  distance  from  the  eye  to  the  centre  of  the  eyebrow  (this  is  the 
facial  feature  that  strikes  one  most  at  first  sight).  The  eyes  themselves  are 
light  blue,  not  large — indeed,  in  proportion  to  the  head  and  face  they  seem 
rather  small  ; they  are  dull  and  heavy,  not  expressive — what  expression  they 
have  is  kindness,  composure,  suavity.  The  eyelids  are  full,  the  upper 
commonly  droops  nearly  half  over  the  globe  of  the  eye.  The  nose  is  broad, 
strong,  and  quite  straight ; it  is  full-sized,  but  not  large  in  proportion  to  the 
rest  of  the  face  ; it  does  not  descend  straight  from  the  forehead,  but  dips 
down  somewhat  between  the  eyes  with  a long  sweep.  The  mouth  is  full- 
sized,  the  lips  full.  The  sides  and  lower  part  of  the  face  are  covered  with  a 
fine  white  beard,  which  is  long  enough  to  come  down  a little  on  the  breast. 
The  upper  lip  bears  a heavy  moustache.  The  ear  is  very  large,  especially 
long  from  above  downwards,  heavy  and  remarkably  handsome.  I believe 
all  the  poet’s  senses  are  exceptionally  acute,  his  hearing  especially  so  ; no 
sound  or  modulation  of  sound  perceptible  to  others  escapes  him,  and  he 
seems  to  hear  many  things  that  to  ordinary  folk  are  inaudible.  I have  heard 
him  speak  of  hearing  the  grass  grow  and  the  trees  coming  out  in  leaf.  His 
cheeks  are  round  and  smooth.  His  face  has  no  lines  expressive  of  care, 
or  weariness,  or  age — it  is  the  white  hair  and  beard,  and  his  feebleness  in 
walking  (due  to  paralysis)  that  make  him  appear  old.  The  habitual  expression 
of  his  face  is  repose,  but  there  is  a well-marked  firmness  and  decision.  I 
have  never  seen  his  look,  even  momentarily,  express  contempt,  or  any  vicious 
feeling.  I have  never  known  him  to  sneer  at  any  person  or  thing,  or  to 
manifest  in  any  way  or  degree  either  alarm  or  apprehension,  though  he  has 
in  my  presence  been  placed  in  circumstances  that  would  have  caused  both 
in  most  men.  His  complexion  is  peculiar — a bright  maroon  tint,  which, 
contrasting  with  his  white  hair  and  beard,  makes  an  impression  very  striking. 


i8o 


Cosmic  Consciousness 


His  body  is  not  white  like  that  of  all  others  whom  I have  seen  of  the  English 
or  Teutonic  stock — it  has  a delicate  but  well-marked  rose  color.  All  his  fea- 
tures are  large  and  massive,  but  so  proportioned  as  not  to  look  heavy.  His 
face  is  the  noblest  I have  ever  seen. 

No  description  can  give  any  idea  of  the  extraordinary  physical  attrac- 
tiveness of  the  man.  I do  not  speak  now  of  the  affection  of  friends  and  of 
those  who  are  much  with  him,  but  of  the  magnetism  exercised  by  him  upon 
people  who  merely  see  him  for  a few  minutes  or  pass  him  on  the  street.  An 
intimate  friend  of  the  author’s,  after  knowing  Walt  Whitman  a few  days,  said 
in  a letter:  “As  for  myself,  it  seems  to  me  now  that  I have  always  known 

him  and  loved  him.” 

And  in  another  letter,  written  from  a town  where  the  poet  had  been  stay- 
ing for  a few  days,  the  same  person  says:  “Do  you  know  every  one  who 

met  him  here  seems  to  love  him  ?” 

The  following  is  the  experience  of  a person  well  known  to  the  present 
writer:  He  called  on  Walt  Whitman  and  spent  an  hour  at  his  home  in 

Camden,  in  the  autumn  of  1877.  He  had  never  seen  the  poet  before,  but  he 
had  been  profoundly  reading  his  works  for  some  years.  He  said  that  Walt 
Whitman  only  spoke  to  him  about  a hundred  words  altogether,  and  these 
quite  ordinary  and  commonplace ; that  he  did  not  realize  anything  peculiar 
while  with  him,  but  shortly  after  leaving  a state  of  mental  exaltation  set  in, 
which  he  could  only  describe  by  comparing  to  slight  intoxication  by  cham- 
pagne, or  to  falling  in  love,  and  this  exaltation,  he  said,  lasted  at  least  six 
weeks  in  a clearly  marked  degree,  so  that,  for  at  least  that  length  of  time,  he 
was  plainly  different  from  his  ordinary  self.  Neither,  he  said,  did  it  then  or 
since  pass  away,  though  it  ceased  to  be  felt  as  something  new  and  strange, 
but  became  a permanent  element  in  his  life,  a strong  and  living  force  (as  he 
described  it),  making  for  purity  and  happiness.  I may  add  that  this  person’s 
whole  life  has  been  changed  by  that  contact — his  temper,  character,  entire 
spiritual  being,  outer  life,  conversation,  etc.,  elevated  and  purified  in  an 
extraordinary  degree.  He  tells  me  that  at  first  he  used  often  to  speak  to 
friends  and  acquaintances  of  his  feeling  for  Walt  Whitman  and  the  “Leaves,” 
but  after  a time  he  found  that  he  could  not  make  himself  understood,  and 
that  some  even  thought  his  mental  balance  impaired.  He  gradually  learned 
to  keep  silence  upon  the  subject,  but  the  feeling  did  not  abate,  nor  its  influ- 
ence upon  his  life  grow  less. 

Walt  Whitman’s  dress  was  always  extremely  plain.  He  usually  wore  in 
pleasant  weather  a light  gray  suit  of  good  woolen  cloth.  The  only  thing 
peculiar  about  his  dress  was  that  he  had  no  necktie  at  any  time,  and  always 


Walt  Whitman 


i8i 


wore  shirts  with  very  large  turn-down  collars,  the  button  at  the  neck  some 
five  or  six  inches  lower  than  usual,  so  that  the  throat  and  upper  part  of  the 
breast  were  exposed.  In  all  other  respects  he  dressed  in  a substantial,  neat, 
plain,  common  way.  Everything  he  wore  and  everything  about  him  was 
always  scrupulously  clean.  His  clothes  might  (and  often  did)  show  signs  of 
wear,  or  they  might  be  torn  or  have  holes  worn  in  them,  but  they  never  looked 
soiled.  Indeed,  an  exquisite  aroma  of  cleanliness  has  always  been  one  of  the 
special  features  of  the  man  ; it  has  always  belonged  to  his  clothes,  his  breath, 
his  whole  body,  his  eating  and  drinking,  his  conversation,  and  no  one  could 
know  him  for  an  hour  without  seeing  that  it  penetrated  his  mind  and  life,  and 
was  in  fact  the  expression  of  a purity  which  was  physical  as  much  as  moral 
and  moral  as  much  as  physical. 

Walt  Whitman,  in  my  talks  with  him  at  that  time,  always  disclaimed  any 
lofty  intention  in  himself  or  his  poems.  If  you  accepted  his  explanations 
they  were  simple  and  commonplace.  But  when  you  came  to  think  about 
these  explanations,  and  to  enter  into  the  spirit  of  them,  you  found  that  the 
simple  and  commonplace  with  him  included  the  ideal  and  the  spiritual.  So 
it  may  be  said  that  neither  he  nor  his  writings  are  growths  of  the  ideal  from 
the  real,  but  are  the  actual  real  lifted  up  into  the  ideal.  With  Walt  Whitman 
his  body,  his  outward  life,  his  inward  spiritual  existence  and  his  poetry  were 
all  one ; in  every  respect  each  tallied  the  other,  and  any  one  of  them  could 
always  be  inferred  from  any  other.  He  said  to  me  one  day  (I  forget  now  in 
what  connection)  : “ I have  imagined  a life  which  should  be  that  of  the  aver- 
age man  in  average  circumstances,  and  still  grand,  heroic.”  There  is  no 
doubt  that  such  an  ideal  had  been  constantly  before  his  mind,  and  that  all 
he  did,  said,  wrote,  thought  and  felt,  had  been  and  were,  from  moment  to  mo- 
ment, molded  upon  it.  ,His  manner  was  curiously  calm  and  self-contained. 
He  seldom  became  excited  in  conversation,  or  at  all  events  seldom  showed 
excitement ; he  rarely  raised  his  voice  or  used  any  gestures.  I never  knew 
him  to  be  in  a bad  temper.  He  seemed  always  pleased  with  those  about 
him.  He  did  not  generally  wait  for  a formal  introduction  ; upon  meeting 
any  person  for  the  first  time  he  very  likely  stepped  forward,  held  out  his 
hand  (either  left  or  right,  whichever  happened  to  be  disengaged),  and  the 
person  and  he  were  acquainted  at  once.  People  could  not  tell  why  they 
liked  him.  They  said  there  was  something  attractive  about  him ; that  he 
had  a great  deal  of  personal  magnetism,  or  made  some  other  vague  expla- 
' nation  that  meant  nothing.  One  very  clever  musical  person,  who  spent  a 
couple  of  days  in  my  house  while  Walt  Whitman  was  there,  said  to  me  on 
going  away:  “I  know  what  it  is;  it  is  his  wonderful  voice  that  makes  it  so 


Cosmic  Consciousness 


182 

pleasant  to  be  with  him.”  I said  : “Yes,  perhaps  it  is;  but  where  did  his 

voice  get  that  charm  ?” 

Though  he  would  sometimes  not  touch  a book  for  a week,  he  generally 
spent  a part  (though  not  a large  part)  of  each  day  in  reading.  Perhaps  he 
would  read  on  an  average  a couple  of  hours  a day.  He  seldom  read  any 
book  deliberately  through,  and  there  was  no  more  (apparent)  system  about 
his  reading  than  in  anything  else  that  he  did  ; that  is  to  say,  there  was  no 
system  about  it  at  all.  If  he  sat  in  the  library  an  hour,  he  would  have  half  a 
dozen  to  a dozen  volumes  about  him,  on  the  table,  on  chairs  and  on  the  floor. 
He  seemed  to  read  a few  pages  here  and  a few  pages  there,  and  pass  from  place 
to  place,  from  volume  to  volume,  doubtless  pursuing  some  clue  or  thread  of 
his  own.  Sometimes  (though  very  seldom)  he  would  get  sufficiently  interested 
in  a volume  to  read  it  all.  I think  he  read  almost,  if  not  quite  the  whole,  of 
Renouf’s  “Egypt,”  and  Bruschbey’s  “ Egypt,”  but  these  cases  were  excep- 
tional. In  his  way  of  reading  he  dipped  into  histories,  essays,  metaphysical, 
religious  and  scientific  treatises,  novels  and  poetry — though  I think  he  read 
less  poetry  than  anything  else.  He  read  no  language  but  English,  yet  I 
believe  he  knew  a great  deal  more  French,  German  and  Spanish  than  he 
would  own  to.  But  if  you  took  his  own  word  for  it,  he  knew  very  little 
of  any  subject. 

His  favorite  occupation  seemed  to  be  strolling  or  sauntering  about  out- 
doors by  himself,  looking  at  the  grass,  the  trees,  the  flowers,  the  vistas  of 
light,  the  varying  aspects  of  the  sky,  and  listening  to  the  birds,  the  crickets, 
the  tree-frogs,  the  wind  in  the  trees,  and  all  the  hundreds  of  natural  sounds. 
It  was  evident  that  these  things  gave  him  a feeling  of  pleasure  far  beyond 
what  they  give  to  ordinary  people.  Until  I knew  the  man  it  had  not  occurred 
to  me  that  anyone  could  derive  so  much  absolute  happiness  and  ample  ful- 
filment from  these  things  as  he  evidently  did.  He  himself  never  spoke  of 
all  this  pleasure.  I dare  say  he  hardly  thought  of  it,  but  anyone  who 
watched  him  could  see  plainly  that  in  his  case  it  was  real  and  deep. 

He  had  a way  of  singing,  generally  in  an  undertone,  wherever  he  was  or 
whatever  he  was  doing,  when  alone.  You  would  hear  him  the  first  thing  in 
the  morning  while  he  was  taking  his  bath  and  dressing  (he  would  then 
perhaps  sing  out  in  full,  ballads  or  martial  songs),  and  a large  part  of  the 
time  that  he  sauntered  outdoors  during  the  day  he  sang,  usually  tunes 
without  words,  or  a formless  recitative.  Sometimes  he  would  recite  poetry, 
generally,  I think,  from  Shakespeare  or  Homer,  once  in  a while  from  Bryant 
or  others.  He  spent  very  little  time  in  writing.  It  is  probable  that  he  never 
did  give  much  time  to  that  occupation.  He  wrote  very  few  private  letters. 


Walt  Whitman 


183 

While  he  was  with  us  he  would  write  a letter  to  a Canadian  paper,  about  his 
travels,  his  condition,  and  his  latest  doings  and  thoughts,  and  get  fifty  or  a 
hundred  copies  and  send  them  to  his  friends  and  relations,  especially  the 
girls  and  young  folks,  and  make  that  do  for  correspondence.  Almost  all  his 
writing  was  done  with  a pencil  in  a sort  of  loose  book  that  he  carried  in  his 
breast  pocket.  The  book  consisted  of  a few  sheets  of  good  white  paper, 
folded  and  fastened  with  a pin  or  two.  He  said  he  had  tried  all  sorts  of 
note-books  and  he  liked  that  kind  best.  The  literary  work  that  he  did  was 
done  at  all  sorts  of  times,  and  generally  on  his  knee,  impromptu,  and  often 
outdoors.  Even  in  a room  with  the  usual  conveniences  for  writing  he  did 
not  use  a table ; he  put  a book  on  his  knee,  or  held  it  in  his  left  hand,  laid 
his  paper  upon  it  and  wrote  so.  His  handwriting  was  clear  and  plain,  every 
letter  being  perfectly  formed. 

He  was  very  fond  of  flowers,  either  wild  or  cultivated ; would  often  gather 
and  arrange  an  immense  bouquet  of  them  for  the  dinner-table,  for  the  room 
where  he  sat,  or  for  his  bed-room  ; wore  a bud  or  just-started  rose,  or  perhaps 
a geranium,  pinned  to  the  lapel  of  his  coat,  a great  part  of  the  time ; did  not 
seem  to  have  much  preference  for  one  kind  over  any  other ; liked  all  sorts. 
I think  he  admired  lilacs  and  sunflowers  just  as  much  as  roses.  Perhaps, 
indeed,  no  man  who  ever  lived  liked  so  many  things  and  disliked  so  few  as 
Walt  Whitman.  All  natural  objects  seemed  to  have  a charm  for  him  ; all 
sights  and  sounds,  outdoors  and  indoors,  seemed  to  please  him.  He  appeared 
to  like  (and  I believe  he  did  like)  all  the  men,  women  and  children  he  saw 
(though  I never  knew  him  to  say  that  he  liked  anyone),  but  each  who  knew 
him  felt  that  he  liked  him  or  her,  and  that  he  liked  others  also.  He  was 
in  this  and  in  everything  entirely  natural  and  unconventional.  When  he  did 
express  a preference  for  any  person  (which  was  very  seldom)  he  would  indi- 
cate it  in  some  indirect  way ; for  instance,  I have  known  him  to  say;  “Good- 
bye, my  love,”  to  a young  married  lady  he  had  only  seen  a few  times. 

He  was  especially  fond  of  children,  and  all  children  liked  and  trusted 
him  at  once.  Often  the  little  ones,  if  tired  out  and  fretful,  the  moment  he 
took  them  up  and  caressed  them,  would  cease  crying,  and  perhaps  go  to 
sleep  in  his  arms.  One  day  several  ladies,  the  poet  and  myself,  attended  a 
picnic  given  to  hundreds  of  poor  children  in  London.  I lost  sight  of  my 
friend  for  perhaps  an  hour,  and  when  I found  him  again  he  was  sitting  in  a 
quiet  nook  by  the  river  side,  with  a rosy-faced  child  of  four  or  five  years  old, 
tired  out  and  sound  asleep  in  his  lap. 

For  young  and  old  his  touch  had  a charm  that  cannot  be  described,  and 
if  it  could  the  description  would  not  be  believed  except  by  those  who  knew 


184 


Cosmic  Consciousness 


him  either  personally  or  through  “ Leaves  of  Grass.”  This  charm  (physio- 
logical more  than  psychological),  if  understood  would  explain  the  whole 
mystery  of  the  man,  and  how  he  produced  such  effects  not  only  upon  the 
well,  but  among  the  sick  and  wounded. 

It  is  certain,  also,  perhaps  contrary  to  what  I have  given,  that  there  is 
another  phase,  and  a very  real  one,  to  the  basis  of  his  character.  An  elderly 
gentleman  I talked  with  (he  is  a portrait  painter  and  a distant  relative  of 
the  poet),  who  was  much  with  him,  particularly  through  the  years  of  his 
middle  age  and  later  (1845  to  1870),  tells  me  that  Walt  Whitman,  in  the  ele- 
ments of  his  character,  had  deepest  sternness  and  hauteur,  not  easily  aroused, 
but  coming  forth  at  times,  and  then  well  understood  by  those  who  knew  him 
best  as  something  not  to  be  trifled  with.  The  gentleman  alluded  to  (he  is  a 
reader  and  thorough  accepter  of  ‘‘  Leaves  of  Grass”)  agrees  with  me  in  my 
delineation  of  his  benevolence,  evenness  and  tolerant  optimism,  yet  insists 
that  at  the  inner  framework  of  the  poet  there  has  always  been,  as  he  ex- 
presses it,  “a  combination  of  hot  blood  and  fighting  qualities.”  He  says 
my  outline  applies  more  especially  to  his  later  years ; that  Walt  Whitman 
has  gradually  brought  to  the  front  the  attributes  I dwell  upon,  and  given 
them  control.  His  theory  is,  in  almost  his  own  words,  that  there  are  two 
natures  in  Walt  Whitman.  The  one  is  of  immense  suavity,  self-control,  a 
mysticism  like  the  occasional  fits  of  Socrates,  and  a pervading  Christ-like 
benevolence,  tenderness  and  sympathy  (the  sentiment  of  the  intaglio  frontis- 
piece portrait,  which  I showed  him,  and  he  said  he  had  seen  exactly  that  look 
“in  the  old  man,”  and  more  than  once  during  1863-64,  though  he  never 
observed  it  before  or  since).  But  these  qualities,  though  he  has  enthroned 
them  and  for  many  years  governed  his  life  by  them,  are  duplicated  by  far 
sterner  ones.  No  doubt  he  has  mastered  the  latter,  but  he  has  them.  How 
could  Walt  Whitman  (said  my  interlocutor)  have  taken  the  attitude  toward 
evil,  and  things  evil,  which  is  behind  every  page  of  his  utterance  in  “Leaves 
of  Grass”  from  first  to  last — so  different  on  that  subject  from  every  writer 
known,  new  or  old — unless  he  enfolded  all  that  evil  within  him. 

Then  there  was  another  side  to  the  picture — the  indispensable  exception 
that  proved  the  rule.  This  man,  the  sight  of  whom  excited  such  extraordi- 
nary affection,  whose  voice  had  for  most  of  those  who  heard  it  such  a wonder- 
ful charm,  whose  touch  possessed  a power  which  no  words  can  express — in 
rare  instances,  this  man,  like  the  magnet,  repelled  as  well  as  attracted.  As 
there  were  those  who  instinctively  loved  him,  so  there  were  others,  here  and 
there,  who  instinctively  disliked  him.  As  his  poetic  utterances  were  so  ridiculous 
to  many,  even  his  personal  appearance,  in  not  a few  cases,  aroused  equally 


Walt  Whitman 


>85 


sarcastic  remark.  His  large  figure,  his  red  face,  his  copious  beard,  his  loose 
and  free  attire,  his  rolling  and  unusually  ample  shirt-collar,  without  necktie 
and  always  wide  open  at  the  throat,  all  met  at  times  with  jeers  and  ex- 
plosive laughter. 

He  did  not  talk  much.  Sometimes,  while  remaining  cheery  and  good- 
natured,  he  would  speak  very  little  all  day.  His  conversation,  when  he  did 
talk,  was  at  all  times  easy  and  unconstrained.  I never  knew  him  to  argue 
or  dispute,  and  he  never  spoke  about  money.  He  always  justified,  some- 
times playfully,  sometimes  quite  spriously,  those  who  spoke  harshly  of  him- 
self or  his  writings,  and  I often  thought  he  even  took  pleasure  in  those  sharp 
criticisms,  slanders  and  the  opposition  of  enemies.  He  said  that  his  critics 
were  quite  right,  that  behind  what  his  friends  saw  he  was  not  at  all  what  he 
seemed,  and  that,  from  the  point  of  view  of  its  foes,  his  book  deserved  all 
the  hard  things  they  could  say  of  it — and  that  he  himself  undoubtedly  de- 
served them  and  plenty  more. 

When  I first  knew  Walt  Whitman  I used  to  think  that  he  watched  him- 
self, and  did  not  allow  his  tongue  to  give  expression  to  feelings  of  fretful- 
ness, antipathy,  complaint  and  remonstrance. 

It  did  not  occur  to  me  as  possible  that  these  mental  states  could  be  absent 
in  him.  After  long  observation,  however,  and  talking  to  others  who  had 
known  him  for  many  years,  I satisfied  myself  that  such  absence  or  uncon- 
sciousness was  entirely  real.  His  deep,  clear  and  earnest  voice  made  a good 
part,  though  not  all,  of  the  charm  of  the  simplest  things  he  said — a voice 
not  characteristic  of  any  special  nationality  or  dialect.  If  he  said  (as  he 
sometimes  would  involuntarily  on  stepping  to  the  door  and  looking  out), 
“ Oh,  the  beautiful  sky  ! ” or,  “ Oh,  the  beautiful  grass  !”  the  words  produced 
the  effect  of  sweet  music. 

He  said,  one  day,  while  talking  about  some  fine  scenery  and  the  desire  to 
go  and  see  it  (and  he  himself  was  very  fond  of  new  scenery)  ; “After  all,  the 
great  lesson  is  that  no  special  natural  sights — not  Alps,  Niagara,  Yosemite 
or  anything  else — is  more  grand  or  more  beautiful  than  the  ordinary  sunrise 
and  sunset,  earth  and  sky,  the  common  trees  and  grass.”  Properly  under- 
stood, I believe  this  suggests  the  central  teaching  of  his  writings  and  life — 
namely,  that  the  commonplace  is  the  grandest  of  all  things  ; that  the  ex- 
ceptional in  any  line  is  no  finer,  better  or  more  beautiful  than  the  usual,  and 
that  what  is  really  wanting  is  not  that  we  should  possess  something  we  have 
not  at  present,  but  that  our  eyes  should  be  opened  to  see  and  our  hearts  to 
feel  what  we  all  have. 

He  never  spoke  deprecatingly  of  any  nationality  or  class  of  men,  or  time 


Cosmic  Consciousness 


1 86 

in  the  world’s  history,  or  feudalism,  or  against  any  trades  or  occupations — 
not  even  against  any  animals,  insects,  plants  or  inanimate  things,  nor  any  of 
the  laws  of  nature,  or  any  of  the  results  of  those  laws,  such  as  illness,  de- 
formity or  death.  He  never  complained  or  grumbled  either  at  the  weather, 
pain,  illness  or  at  anything  else.  He  never  in  conversation,  in  any  company, 
or  under  any  circumstances,  used  language  that  could  be  thought  indelicate 
(of  course  he  has  used  language  in  his  poems  which  has  been  thought  in- 
delicate, but  none  that  is  so).  In  fact,  I have  never  known  of  his  uttering 
a word  or  a sentiment  which  might  not  be  published  without  any  prejudice 
to  his  fame.  He  never  swore;  he  could  not  very  well,  since  as  far  as  I 
know  he  never  spoke  in  anger,  and  apparently  never  was  angry.  He  never 
exhibited  fear,  and  I do  not  believe  he  ever  felt  it.  His  conversation,  mainly 
toned  low,  was  always  agreeable  and  usually  instructive.  He  never  made 
compliments,  very  seldom  apologized,  used  the  common  forms  of  civility, 
such  as  “if  you  please”  and  “thank  you,”  quite  sparingly,  usually  made  a 
smile  or  a nod  answer  for  them.  He  was,  in  my  experience  of  him,  not 
given  to  speculating  on  abstract  questions  (though  I have  heard  others  say 
that  there  were  no  subjects  in  which  he  so  much  delighted).  He  never  gos- 
siped. He  seldom  talked  about  private  people,  even  to  say  something  good 
of  them,  except  to  answer  a question  or  remark,  and  then  he  always  gave 
what  he  said  a turn  favorable  to  the  person  spoken  of. 

His  conversation,  speaking  generally,  was  of  current  affairs,  work  of  the 
day,  political  and  historical  news,  European  as  well  as  American,  a little  of 
books,  much  of  the  aspects  of  nature — as  scenery,  the  stars,  birds,  flowers 
and  trees.  He  read  the  newspapers  regularly,  liked  good  descriptions  and 
reminiscences.  He  did  not,  on  the  whole,  talk  much  anyhow.  His  manner 
was  invariably  calm  and  simple,  belonged  to  itself  alone,  and  could  not  be 
fully  described  or  conveyed. 

II. 

Walt  Whitman  is  the  best,  most  perfect,  example  the  world  has  so  far  had 
of  the  Cosmic  Sense,  first  because  he  is  the  man  in  whom  the  new  faculty 
has  been,  probably,  most  perfectly  developed,  and  especially  because  he  is, 
par  excellence,  the  man  who  in  modern  times  has  written  distinctly  and  at 
large  from  the  point  of  view  of  Cosmic  Consciousness,  and  who  also  has 
referred  to  its  facts  and  phenomena  more  plainly  and  fully  than  any  other 
writer  either  ancient  or  modern. 

He  tells  us  plainly,  though  not  as  fully  as  could  be  wished,  of  the  moment 
when  he  attained  illlumination,  and  again  towards  the  end  of  his  life  of  its 


Walt  Whitman 


187 


passing  away.  Not  that  it  is  to  be  supposed  that  he  had  the  Cosmic  Sense 
continuously,  for  years,  but  that  it  came  less  and  less  frequently  as  age 
advanced,  probably  lasted  less  and  less  long  at  a time,  and  decreased  in 
vividness  and  intensity. 

Moreover,  in  the  case  of  Whitman,  we  have  means  of  knowing  the  man 
thoroughly  from  youth  till  death — both  before  and  after  illumination — and 
so  (better  than  in  any  other  case,  except,  perhaps,  that  of  Balzac)  can  com- 
pare the  fully  developed  man  with  his  earlier  self.  The  line  of  demarcation 
(between  the  two  Whitmans)  is  perfectly  drawn. 

On  the  one  hand  the  Whitman  of  the  forties,  writing  tales  and  essays 
(such  as  “Death  in  a School-room,”  1841;  “Wild  Frank’s  Return,”  id.; 
“ Bervance,  or  Father  and  Son,”  id. ; “The  Tomb  Blossoms,”  1842  ; “The 
Last  of  the  Sacred  Army,”  id.;  “The  Child  Ghost,  a Story  of  the  Last 
Loyalist,”  id.  ; “The  Angel  of  Tears,”  id. ; “Revenge  and  Requital,”  1845; 
“A  Dialogue,”  id.  ; etc.),  which  even  his  present  splendid  fame  cannot 
galvanize  into  life ; on  the  other  the  Whitman  of  the  fifties,  writing  the  first 
(1855)  edition  of  the  “ Leaves.” 

We  expect  and  always  find  a difference  between  the  early  and  mature 
writings  of  the  same  man.  What  an  interval,  for  instance,  between  Shelley’s 
romances  and  the  “Cenci;”  between  Macaulay’s  earliest  essays  and  the 
history.  But  here  is  something  quite  apart  from  those  and  similar  cases. 
We  can  trace  a gradual  evolution  of  aptitude  and  power  from  “ Zastrozzi  ” to 
“ Epipsychidion,”  from  Macaulay’s  “Milton”  to  his  “Massacre  of  Glencoe.” 
But  in  the  case  of  Whitman  (as  in  that  of  Balzac)  writings  of  absolutely  no 
value  were  immediately  followed  (and,  at  least  in  Whitman’s  case  without 
practice  or  study)  by  pages  across  each  of  which  in  letters  of  ethereal  fire  are 
written  the  words  ETERNAL  LIFE ; pages  covered  not  only  by  a masterpiece 
but  by  such  vital  sentences  as  have  not  been  written  ten  times  in  the  his- 
tory of  the  race.  It  is  upon  this  instantaneous  evolution  of  the  Titan  from 
the  Man,  this  profound  mystery  of  the  attainment  of  the  splendor  and 
power  of  the  kingdom  of  heaven,  that  this  present  volume  seeks  to  throw 
light. 

And  it  is  interesting  to  remark  here  that  Whitman  seems  to  have  had  as 
little  idea  as  had  Gautama,  Paul  or  Mohammed  what  it  was  that  gave  him 
the  mental  power,  the  moral  elevation  and  the  perennial  joyousness  which  are 
among  the  characteristics  of  the  state  to  which  he  attained  and  which  seem 
to  have  been  to  him  subjects  of  continual  wonder.  “Wandering  amazed,” 
he  says,  “at  my  own  lightness  and  glee”  [193  : 36]. 

Let  us  see,  now,  what  Whitman  says  about  this  new  sense  which  must 


Cosmic  Consciousness 


1 88 


have  come  to  him  in  June,  1853  or  1854,  the  age,  that  is,  of  thirty-four 
or  thirty-five.  The  first  direct  mention  of  it  is  on  page  15  of  the  1855  edition 
of  the  “ Leaves”  [191  : 15].  That  is  to  say,  it  is  upon  the  third  page  of  his 
first  writing  after  this  new  faculty  had  come  to  him — for  the  long  preface  in 
this  volume  was  written  after  the  body  of  the  book.  The  lines  are  found 
essentially  unaltered  in  every  subsequent  edition.  In  the  current  (1891-92) 
edition  they  are  upon  page  32. 

As  given  here  the  quotation  is  from  the  1855  edition,  as  it  is  important 
to  get  as  near  the  man  at  the  time  of  writing  the  words  as  possible.  He 
says : 


I believe  in  you  my  soul,  . . . the  other  I am  must 
not  abase  itself  to  you, 

And  you  must  not  be  abased  to  the  other. 

Loaf  with  me  on  the  grass,  . . . loose  the  stop 
from  your  throat, 

Not  words,  not  music  or  rhyme  I want,  . . . not 
custom  or  lecture,  not  even  the  best. 

Only  the  lull  I like,  the  hum  of  your  valved  voice. 

I mind  how  we  lay  in  June,  such  a transparent  sum- 
mer morning  ; 

You  settled  your  head  athwart  my  hips  and  gently 
turned  over  upon  me. 

And  parted  the  shirt  from  my  bosom-bone,  and 
plunged  your  tongue  to  my  bare-stript  heart. 

And  reached  till  you  felt  my  beard,  and  reached  till 
you  held  my  feet. 

Swiftly  arose  and  spread  around  me  the  peace  and 
joy  and  knowledge  that  pass  all  the  art  and 
argument  of  the  earth  ; 

And  I know  that  the  hand  of  God  is  the  elder  hand 
of  my  own, 

And  I know  that  the  spirit  of  God  is  the  eldest 
brother  of  my  own, 

And  that  all  the  men  ever  born  are  also  my  brothers, 
. . . and  the  women  my  sisters  and  lovers. 

And  that  a kelson  of  creation  is  love. 


The  new  experience  came  in  June, 
probably  in  1853,  when  he  had  just 
entered  upon  his  thirty-fifth  year.  It 
would  seem  that  he  was  at  first  in 
doubt  what  it  meant,  then  became 
satisfied  and  said  : I believe  in  its 

teaching.  Although,  however,  it  is 
so  divine,  the  other  I am  (the  old 
self ) must  not  be  abased  to  it,  neither 
must  it  (the  new  self)  ever  be  over- 
ridden by  the  more  basic  organs  and 
faculties.  He  goes  on  : Stay  with 

me,  loaf  with  me  on  the  grass,  in- 
struct me,  speak  out  what  you  mean, 
what  is  in  you,  no  matter  about 
speaking  musically,  or  poetically,  or 
according  to  the  rules,  or  even  using 
the  best  language,  but  just  use  your 
own  words  in  your  own  way.  He 
then  turns  back  to  tell  of  the  exact 
occurrence.  The  illumination  (or 
whatever  it  was)  came  to  him  or  upon 
him  one  June  morning,  and  took 
(though  gently)  absolute  possession 
of  him,  at  least  for  the  time. 

Henceforth,  he  says,  his  life  re- 
ceived its  inspiration  from  the  new- 
comer, the  new  self,  whose  tongue,  as 
he  expresses  it,  was  plunged  to  his 
bare-stripped  heart. 

His  outward  life,  also,  became  sub- 
ject to  the  dictation  of  the  new  self — 


it  held  his  feet.  Finally  he  tells  in 
brief  of  the  change  wrought  in  his  mind  and  heart  by  the  birth  within  him  of  the  new  faculty.  He 
says  he  was  filled  all  at  once  with  peace  and  joy  and  knowledge  transcending  all  the  art  and  argument 
of  the  earth.  He  attained  that  point  of  view  from  which  alone  can  a human  being  see  something  of 
God  ("which  alone,”  says  Balzac,  "can  explain  God;”  which  point,  unless  he  attains,  "he  cannot,” 
says  Jesus,  "see  the  kingdom  of  God”).  And  he  sums  up  the  account  by  the  statement  that  God  is 
his  close  friend,  that  all  the  men  and  women  ever  born  are  his  brothers  and  sisters  and  lovers  and  that 
the  whole  creation  is  built  and  rests  upon  love. 


Add  now  to  this  the  following  four  lines  [192  : 207],  written  at  another 
time  but  certainly  referring  to  the  same  or  to  a similar  experience : 


Walt  Whitman 


189 


As  in  a swoon,  one  instant, 

Another  sun,  ineffable  full-dazzles  me. 

And  all  the  orbs  I knew,  and  brighter,  unknown  orbs  ; 
One  instant  of  the  future  land.  Heaven’s  land. 


So  Dante  : “ Day  seemed  to  be 

added  to  day  as  if  he  who  is  able  had 
adorned  the  heavens  with  another 
sun.” 


At  the  same  time  and  in  the  same  connection  consider  this  passage: 

Hast  never  come  to  thee  an  hour, 

A sudden  gleam  divine,  precipitating,  bursting  all  these  bubbles,  fashions,  wealth  ? 
These  eager  business  aims — books,  politics,  arts,  amours. 

To  utter  nothingness  [193  : 218]  ? 

For  the  purpose  now  of  aiding  to  bring  before  the  mind  of  the  earnest 
reader  (and  any  other  has  little  business  with  this  book)  a hint,  a suggestion 
(for  what  more  is  it  possible  to  give  here  ?)  of  what  this  Cosmic  Consciousness 
is,  it  may  be  well  to  quote  from  a prose  work  of  Whitman’s  certain  passages 
that  seem  to  throw  light  on  the  subject.  Speaking  of  the  people,  he  says  : 
“ The  rare,  cosmical,  artist  mind,  lit  with  the  infinite,  alone  confronts  his 
manifold  and  oceanic  qualities”  [195:215].  Again:  “There  is  yet,  to 

whoever  is  eligible  among  us,  the  prophetic  vision,  the  joy  of  being  tossed 
in  the  brave  turmoil  of  these  times — the  promulgation  and  the  path,  obedient, 
lowly  reverent  to  the  voice,  the  gesture  of  the  god,  or  holy  ghost,  which  others 
see  not,  hear  not  ” [195:227].  Once  more  : “ The  thought  of  identity.  . . . 
Miracle  of  miracles,  beyond  statement,  most  spiritual  and  vaguest  of  earth’s 
dreams,  yet  hardest  basic  fact,  and  only  entrance  to  all  facts.  In  such 
devout  hours,  in  the  midst  of  the  significant  wonders  of  heaven  and  earth 
(significant  only  because  of  the  Me  in  the  centre),  creeds,  conventions,  fall 
away  and  become  of  no  account  before  this  simple  idea.  Under  the  lumi- 
nousness of  real  vision,  it  alone  takes  possession,  takes  value.  Like  the 
shadowy  dwarf  in  the  fable,  once  liberated  and  looked  upon,  it  expands 
over  the  whole  earth  and  spreads  to  the  roof  of  heaven  ” [195  : 229].  Yet 
another  : “ I should  say,  indeed,  that  only  in  the  perfect  uncontamination 

and  solitariness  of  individuality  may  the  spirituality  of  religion  positively 
come  forth  at  all.  Only  here  and  on  such  terms,  the  meditation,  the  devout 
ecstasy,  the  soaring  flight.  Only  here  communion  with  the  mysteries,  the 
eternal  problems,  whence  ? whither  f Alone  and  identity  and  the  mood — 
and  the  soul  emerges,  and  all  statements,  churches,  sermons,  melt  away  like 
vapors.  Alone,  and  silent  thought,  and  awe,  and  aspiration — and  then  the 
interior  consciousness^  like  a hitherto  unseen  inscription,  in  magic  ink,  beams 
out  its  wondrous  lines  to  the  sense.  Bibles  may  convey  and  priests  expound, 
but  it  is  exclusively  for  the  noiseless  operation  of  one’s  isolated  Self  to  enter 
the  pure  ether  of  veneration,  reach  the  divine  levels,  and  commune  with  the 


190 


Cosmic  Consciousness 


unutterable”  [195  : 233].  The  next  passage  seems  prophetical  of  the  coming 
race:  “A  fitly  born  and  bred  race,  growing  up  in  right  conditions  of  outdoor 
as  much  as  indoor  harmony,  activity  and  development,  would  probably,  from 
and  in  those  conditions,  find  it  enough  merely  to  live — and  would,  in  their 
relations  to  the  sky,  air,  water,  trees,  etc.,  and  to  the  countless  common 
shows,  and  in  the  fact  of  life  itself,  discover  and  achieve  happiness — with  Being 
suffused  night  and  day  by  wholesome  ecstasy,  surpassing  all  the  pleasures 
that  wealth,  amusement,  and  even  gratified  intellect,  erudition,  or  the  sense 
of  art,  can  give”  [195  : 249],  And  finally,  and  best  of  all,  the  following: 
“Lo  ! Nature  (the  only  complete,  actual  poem)  existing  calmly  in  the  divine 
scheme,  containing  all,  content,  careless  of  the  criticisms  of  a day,  or  these 
endless  and  wordy  chatterers.  And  lo  ! to  the  consciousness  of  the  soul,  the 
permanent  identity,  the  thought,  the  something,  before  which  the  magni- 
tude even  of  Democracy,  art,  literature,  etc.,  dwindles,  becomes  partial, 
measurable — something  that  fully  satisfies  (which  those  do  not).  That 
something  is  the  All  and  the  idea  of  All,  with  the  accompanying  idea  of 
eternity,  and  of  itself,  the  soul,  buoyant,  indestructible,  sailing  Space  forever, 
visiting  every  region,  as  a ship  the  sea.  And  again  lo!  the  pulsations  in  all 
matter,  all  spirit,  throbbing  forever — the  eternal  beats,  eternal  systole  and 
dyastole  of  life  in  things — wherefrom  I feel  and  know  that  death  is  not  the 
ending,  as  we  thought,  but  rather  the  real  beginning — and  that  nothing 
ever  is  or  can  be  lost,  nor  even  die,  nor  soul  nor  matter”  [195  : 253].  Here 
we  have  brought  out  strongly  the  consciousness  of  the  Cosmos,  its  life  and 
eternity — and  the  consciousness  of  the  equal  grandeur  and  eternity  of  the 
individual  soul,  the  one  balancing  (equal  to)  the  other.  In  a word,  we  have 
here  the  expression  (as  far,  perhaps,  as  it  can  be  expressed)  of  what  is  called 
in  this  volume  Cosmic  Consciousness. 

Those  who  so  far  have  been  endowed  with  Cosmic  Consciousness  have 
been,  almost  to  a man,  carried  away  and  subjugated  by  it ; they  have  looked 
upon  it — most  of  them — as  being  a preterhuman,  more  or  less  supernatural 
faculty,  separating  them  from  other  men.  They  have  almost,  if  not  quite, 
always  sought  to  help  men,  for  their  moral  sense  has  been  inevitably  purified 
and  elevated  by  the  oncoming  of  the  new  sense,  to  an  extraordinary  degree ; 
but  they  have  not  realized  the  need,  nor,  probably,  felt  the  possibility  of 
using  their  unusual  insight  and  power  in  any  systematic  manner.  That  is, 
THE  MAN  has  not  mastered,  taken  possession  of,  and  used,  the  new 
faculty,  but  has  been  (on  the  contrary)  largely  or  entirely  mastered  and  used 
by  it.  This  was  clearly  the  case  with  Paul,  who  was  led  away  by  the 
grandeur  and  glory  of  the  new  sense  to  underrate  the  really  equal  divinity 


Walt  Whitman 


191 

of  his  previous  human  faculties.  The  same  words  could  with  nearly  equal 
truth  be  applied  to  the  case  of  Gautama.  The  evils  that  humanity  has 
suffered  and  is  to-day  suffering  simply  because  these  two  men  took  this 
mistaken  view — the  evils,  namely,  that  have  come  upon  us  through  despising 
“ the  flesh  ” — i.  e.,  through  despising  the  so-called  “ natural  man” — the  evils, 
in  fine,  that  have  come  from  the  teaching  that  one  part  of  man  is  good  and 
to  be  cultivated,  while  another  part  is  bad  and  (if  possible)  to  be  extirpated, 
or,  if  that  is  not  possible,  covered  up  and  hidden  away — the  evils  that  have 
come  upon  us  from  this  false  view  are  entirely  incalculable  and  would  some- 
times almost  tempt  us  to  forget  the  even  greater  benefits  bestowed  upon  the 
race  by  the  men  from  whom  the  evils  specified  have  come.  Not  that  Gau- 
tama and  Paul  are  by  any  means  entirely  responsible  for  the  monasticism 
and  asceticism  of  their  followers.  It  is  doubtless  true,  as  Lecky  [114  : 108] 
tells  us,  that  this  movement  had  already  begun.  But  no  one  can  or  will  deny 
that  the  influence  of  these  two  men  in  intensifying  and  directing  the  passion 
for  abnegation  of  pleasure  and  so-called  purity  (in  other  words,  in  setting 
aside  the  things  of  the  self  conscious  life  in  favor  of  those  of  the  Cosmic 
Conscious)  was  incalculably  great. 

The  evils  in  question  have  been  clearly  seen,  lucidly  portrayed  and  traced 
back  to  their  predominant  source  in  these  great  teachers  by  many  writers. 
Among  the  rest  Kidd  [108  ; 125!]  has  indicated  with  great  force  and  truth 
the  immense  impulse  toward  self  denial  that  marked  the  early  centuries  of 
Christianity  ; has  shown  that  the  impulse  in  question,  though  “irrational,” 
had  a meaning  deeper  than  reason  ; that  if  the  race  is  to  advance  such  anti- 
social instincts  are  a necessity  (though  it  is  neither  necessary  nor  well  that 
they  should  often  have  the  force  they  possessed  in  the  centuries  referred  to) ; 
that  they  have  their  place  in  this  scheme  just  as  have  their  complement,  the 
social  instincts.  What  Kidd  does  not  see  is — whence  the  great  teachers  de- 
riv^ed  the  insight  from  which  was  born  the  assurance  that  so  moved  them  and 
through  them  the  world. 

This  antagonism  between  the  higher  and  the  lower  life,  between  the  life 
for  self  and  the  life  for  others,  between  the  life  of  the  flesh  and  the  life  of  the 
spirit,  between  the  life  of  the  individual  and  the  life  of  the  race,  between  the 
self  conscious  life  and  the  Cosmic  Conscious  life,  is,  perhaps,  the 
supreme  fact  of  the  modern  world — giving  to  it  both  motion  and  stability, 
just  as  the  opposite  forces,  the  centrifugal  and  the  centripetal,  give  both 
motion  and  stability  in  the  sphere  of  the  astral  universe.  And  from  this 
point  of  view  it  is  clear  why  it  should  be  that : Le  sort  des  grands  hommes 

est  de  passer  tour  a tour  pour  des  fous  et  pour  des  sages.  La  gloire  est 


192 


Cosmic  Consciousness 


d’etre  un  de  ceux  que  choisit  successivement  I’humanite  par  les  aimer  et  les 
hair  [138  ; 182]. 

It  may  be  that  Walt  Whitman  is  the  first  man  who,  having  Cosmic  Con- 
scioLisnes  very  fully  developed,  has  deliberately  set  himself  against  being 
thus  mastered  by  it,  determining,  on  the  contrary,  to  subdue  it  and  make  it 
the  servant  along  with  simple  consciousness,  self  consciousness  and  the  rest 
of  the  united,  individual  SELF.  He  saw,  what  neither  Gautama  nor  Paul 
saw,  what  Jesus  saw,  though  not  so  clearly  as  he,  that  though  this  faculty  is 
truly  Godlike,  yet  it  is  no  more  supernatural  or  preternatural  than  sight, 
hearing,  taste,  feeling,  or  any  other,  and  he  consequently  refused  to  give  it 
unlimited  sway,  and  would  not  allow  it  to  tyrannize  over  the  rest.  He 
believes  in  it,  but  he  says  the  other  self,  the  old  self,  must  not  abase  itself  to 
the  new ; neither  must  the  new  be  encroached  upon  or  limited  by  the  old  ; 
he  will  see  that  they  live  as  friendly  co-workers  together.  And  it  may  here 
be  said  that  whoever  does  not  realize  this  last  clause  will  never  fully  under- 
stand the  “ Leaves.” 

The  next  reference  made  by  Walt  Whitman  to  Cosmic  Consciousness, 
to  be  noted  here,  is  in  a poem  called  the  “Prayer  of  Columbus”  [193  : 323], 
a few  words  on  the  history  of  which  will  be  in  order.  It  was  written  about 
1874-5,  when  the  condition  of  the  poor,  sick,  neglected  spiritual  explorer  was 
strikingly  similar  to  that  of  the  heroic  geographical  explorer  shipwrecked  on 
the  Antillean  island  in  1503,  at  which  time  and  place  the  prayer  is  supposed 
to  be  offered  up.  Walt  Whitman — a very  common  trick  with  him — used  this 
agreement  of  circumstance  to  put  his  own  words  (ostensibly)  into  the  mouth 
of  the  other  man.  The  prayer  is  in  reality,  of  course,  Walt  Whitman’s  own 
and  all  the  allusions  in  it  are  to  his  own  life,  work,  fortunes — to  himself.  In 
it  he  refers  specifically  and  pointedly  to  the  present  subject  matter.  Speak- 
ing to  God,  he  says  : 

Thou  knowest  my  manhood’s  solemn  and  visionary  meditations. 

O I am  sure  they  really  came  from  Thee, 

The  urge,  the  ardor,  the  unconquerable  will, 

The  potent,  felt,  interior  command,  stronger  than  words, 

A message  from  the  Heavens,  whispering  to  me  even  in  sleep. 

These  sped  me  on. 

One  effort  more,  my  altar  this  bleak  sand  ; 

That  Thou  O God  my  life  hast  lighted. 

With  ray  of  light,  steady,  ineffable,  vouchsafed  of  Thee, 

Light  rare  untellable,  lighting  the  very  light. 

Beyond  all  signs,  descriptions,  languages  ; 


Walt  Whitman 


193 


For  that  O God,  be  it  my  latest  word,  here  on  my  knees. 

Old,  poor,  and  paralyzed,  I thank  Thee. 

My  hands,  my  limbs  grew  nerveless, 

My  brain  feels  rack’d,  bewilder’d. 

Let  the  old  timbers  part,  I will  not  part, 

I will  cling  fast  to  Thee  O God,  though  the  waves  buffet  me. 

Thee,  Thee  at  least  I know. 

At  the  time  of  writing  these  lines  Walt  Whitman  is  fifty-five  or  fifty-six 
years  of  age.  For  over  twenty  years  he  has  been  guided  by  this  (seeming) 
supernatural  illumination.  He  has  yielded  freely  to  it  and  obeyed  its  behests 
as  being  from  God  Himself. 

He  has  “ loved  the  earth,  sun,  animals,  despised  riches,  given  alms  to 
every  one  that  asked,  stood  up  for  the  stupid  and  crazy,  devoted  his  income 
and  labor  to  others”  [193  : 273],  as  commanded  by  the  divine  voice  and  as 
impelled  by  the  divine  impulse,  and  now  for  reward  he  is  poor,  sick,  para- 
lyzed, despised,  neglected,  dying.  His  message  to  man,  to  the  delivery  of 
which  he  has  devoted  his  life,  which  has  been  dearer  in  his  eyes  (for  man’s 
sake)  than  wife,  children,  life  itself,  is  unread  or  scoffed  and  jeered  at.  What 
shall  he  say  to  God?  He  says  that  God  knows  him  through  and  through,  and 
that  he  is  willing  to  leave  himself  in  God’s  hands.  He  says  that  he  does  not 
know  men  nor  his  own  work,  and  so  does  not  judge  what  men  may  do  with, 
or  say  to,  the  “ Leaves.”  But  he  says  he  does  know  God,  and  will  cling  to 
him  though  the  waves  buffet  him.  Then  about  the  inspiration,  the  illumina- 
tion, the  potent,  felt,  interior  command  stronger  than  words?  He  is  sure 
that  this  comes  from  God.  He  has  no  doubt.  There  can  be  no  doubt  of  that. 

He  goes  on  to  speak  of  the  ray  of  light,  steady,  ineffable,  with  which  God 
has  lighted  his  life,  and. says  it  is  rare,  untellable,  beyond  all  signs,  descrip- 
tions, languages.  And  this  (be  it  well  remembered)  is  not  the  utterance  of 
wild  enthusiasm,  but  of  cold,  hard  fact  by  a wornout  old  man  on  (as  he  sup- 
posed) his  death-bed. 

This  acknowledgment  by  Whitman  of  God’s  goodness  recalls  forcibly 
Bacon’s  gratitude  to  God  for  his  “gifts  and  graces,”  his  circumstances  in 
the  summer  of  1621  (both  outwardly  and  inwardly)  being  as  parallel  as  they 
could  possibly  be  with  those  of  Whitman  in  1875. 

The  next  direct  allusion  to  Cosmic  Consciousness  to  be  noted  is  embodied 
in  a poem  called  “Now  Precedent  Songs,  Farewell”  [193  ;403],  written  in 
June,  1888,  when  he  again,  and  with  good  reason,  supposed  himself  dying. 
The  poem  was  written  as  a hasty  good-bye  to  the  “Leaves.”  At  the  end  of 
it  he  refers  to  his  songs  and  their  origin  in  these  words ; 


194 


Cosmic  Consciousness 


O heaven  ! what  flash  and  started  endless  train  of  all ! compared  indeed  to  that ! 

What  wretched  shred  e’en  at  the  best  of  all  ! 

He  says : Compared  to  the  flash,  the  divine  illumination  from  which  they 
had  their  origin,  how  poor  and  worthless  his  poems  are.  And  it  must  be 
borne  in  mind  that  Whitman  never  had  a bad  opinion  of  the  “ Leaves.” 
He  used  to  say  (in  a semi-jocular  manner,  but  fully  meaning  it  all  the  same) 
that  none  of  the  fellows  (meaning  out-and-out  admirers),  not  even  O’Conner, 
Burroughs  or  Bucke,  thought  as  highly  of  them  as  he  did.  But  thinking 
that  way  of  them  he  could  still  exclaim  how  poor  they  were  compared  to  the 
illumination  from  which  they  sprang.  But  he  did  not  die  at  that  time.  He 
rallied,  and  again,  it  seems,  from  time  to  time  the  vision  appeared  and  the 
voice  whispered.  Doubtless  the  vision  grew  more  dim  and  the  voice  less 
distinct  as  time  passed  and  the  feebleness  of  age  and  sickness  advanced  upon 
him.  At  last,  in  1891,  at  the  age  of  seventy-two,  the  “ Brahmic  Splendor” 
finally  departed,  and  in  those  mystic  lines,  “To  the  Sunset  Breeze”  [193  : 
414],  which  the  Harpers  returned  to  him  as  “a  mere  improvisation,”  he  bids 
it  farewell : 

Thou  hast  O Nature  ! elements  ! utterance  to  my  heart  beyond  the  rest — and  this  is  o 
them.  . . . 

Thou  art  spiritual,  Godly,  most  of  all  known  to  my  sense, 

Minister  to  speak  to  me,  here  and  now,  what  word  has  never  told,  and  cannot  tell. 

Art  thou  not  universal,  concrete’s  distillation? 

As  a man  with  Cosmic  Consciousness  sees  the  Cosmic  order,  and  that,  as 
Paul  says,  “all  things  work  together  for  good”"^  [19  : 8 : 28],  so  every  such 
man  is  what  is  called  “an  Optomist,”  and  it  may  be  freely  stated  that  the 
knowledge  of  the  friendliness  of  the  universe  to  man  is  a distinctive  mark  of 
the  class  of  men  considered  in  this  volume.  That  Whitman  has  this  mark 
needs  saying  only  to  those  who  have  not  read  him.  Again  and  again  in 
ever-varying  words  he  says  and  repeats:  “And  I say  there  is  in  fact  no  evil” 
[193  : 22] . “ Clear  and  sweet  is  my  soul,  and  clear  and  sweet  is  all  that  is  not 
my  soul  ” [193:31].  “ Is  it  lucky  to  be  born  ?”  he  asks,  and  answers  : “It 

is  just  as  lucky  to  die  ” [193  : 34]. 

So  Dante,  in  summing  up,  declares  that,  seen  by  the  light  of  the  Cosmic 
Sense,  all  is  perfect,  including  that  which  outside  that  light  is  (or  seems)  im- 
perfect [72  : 213]. 

It  is  not  supposed  that  in  the  case  of  any  man  so  far  born  has  the  Cosmic 


*In  the  passage  Paul  seems  to  limit  the  statement  “to  them  that  love  God”  (to  those  who  have 
Cosmic  Consciousness),  but  what  he  really  intends  is  doubtless  : All  things  work  together  for  good  ; but 
this  is  only  really  seen  and  known  by  those  who  have  been  endowed  with  the  Cosmic  Sense. 


Walt  Whitman 


195 


Sense  been  constantly  present  for  years,  months,  or  even  weeks — probably 
not  even  for  days  or  hardly  hours.  In  many  cases  it  appears  only  once  and 
for  a few  moments  only,  but  that  flash  is  sufficient  to  light  up  (more  or  less 
brightly)  all  the  subsequent  years  of  life.  In  the  greatest  cases  it  may  be 
present  for  many  minutes  at  a time  and  return  at  intervals  of  weeks,  months 
or  years.  Between  these  extremes  there  would  seem  to  be  a vast  range  of 
greater  and  less  cases. 

It  has  already  been  stated  more  than  once  that  while  Cosmic  Conscious- 
ness is  actually  present  there  is  a profound  change  in  the  appearance  of  the 
subject  of  it.  If  one  thinks  how  the  countenance  is  lit  up  by  ordinary  great 
joy,  it  will  be  seen  that  the  change  spoken  of  must  happen.  Not  only  so, 
but  it  is  within  the  personal  knowledge  of  the  writer  that  (at  all  events,  in 
some  cases)  a man  does  not  altogether  return  (at  least  permanently)  to  his 
old  expression  and  appearance  for  months  or  even  years  after  a period  of 
illumination. 

This  is  as  much  as  to  say  that  the  face  of  a man  who  had  occasional 
periods  of  illumination,  extending  through  years,  would  wear,  habitually,  a 
more  or  less  exalted  and  noble  expression,  and  this  is  true. 

It  is,  however,  of  course,  while  Cosmic  Consciousness  is  actually  present 
that  the  change  in  the  aspect  of  the  subject  is  the  greatest.  The  following 
seems  to  be  a description  of  this  change.  Either  Cosmic  Consciousness  was 
actually  present  at  the  hour  mentioned  or  it  had  been  present  immediately 
before  it.  The  account  is  by  an  eye  witness — Miss  Helen  Price — a lady  well 
known  to  the  person  who  writes  these  lines : 

One  evening  in  1866,  while  Walt  Whitman  was  stopping  with  us  in  New  York,  the 
tea  bell  had  been  rung  ten  minutes  or  more  when  he  came  down  from  his  room,  and  we 
all  gathered  around  the  table.  I remarked  him  as  he  entered  the  room  ; there  seemed 
to  be  a peculiar  brightness  and  elation  about  him,  an  almost  irrepressible  joyousness, 
which  shone  from  his  face  and  seemed  to  pervade  his  whole  body.  It  was  the  more 
noticeable  as  his  ordinary  mood  was  one  of  quiet,  yet  cheerful  serenity.  I knew  he 
had  been  working  at  a new  edition  of  his  book,  and  I hoped  if  he  had  an  opportunity 
he  would  say  something  to  let  us  into  the  secret  of  his  mysterious  joy.  Unfortunately 
most  of  those  at  the  table  were  occupied  with  some  subject  of  conversation  ; at  every 
pause  I waited  eagerly  for  him  to  speak  ; but  no,  some  one  else  w'ould  begin  again, 
until  I grew  almost  wild  with  impatience  and  vexation.  He  appeared  to  listen,  and 
would  even  laugh  at  some  of  the  remarks  that  were  made,  yet  he  did  not  utter  a single 
word  during  the  meal ; and  his  face  still  wore  that  singular  brightness  and  delight,  as 
though  he  had  partaken  of  some  divine  elixir.  His  expression  was  so  remarkable  that 
I might  have  doubted  my  own  observation  had  it  not  been  noticed  by  another  as  well  as 
myself  [38  : 32]. 


196 


Cosmic  Consciousness 


III. 

SUMMARY. 

a.  The  subjective  light  appeared  strongly  to  Whitman. 

b.  The  moral  elevation  and 

c.  Intellectual  illumination  were  extreme,  and  in  his  case  stand  out  very 
clearly,  since  we  know  the  man  so  well  both  before  and  after  the  oncoming 
of  the  Cosmic  Sense. 

d.  In  no  other  man  who  ever  lived  was  the  sense  of  eternal  life  so  abso- 
lute. 

e.  Fear  of  death  was  absent.  Neither  in  health  nor  in  sickness  did  he 
show  any  sign  of  it,  and  there  is  every  reason  to  believe  he  did  not  feel  it. 

f.  He  had  no  sense  of  sin.  This  must  not  be  understood  as  meaning 
that  he  felt  himself  to  be  perfect.  Whitman  realized  his  own  greatness  as 
clearly  and  fully  as  did  any  of  his  admirers.  He  also  realized  how  immeas- 
urably he  was  below  the  ideal  which  he  constantly  set  up  before  himself. 

g.  The  change  of  the  self  conscious  man  into  the  Cosmic  Conscious  was 
instantaneous — occurring  at  a certain  hour  of  a certain  day. 

h.  It  occurred  at  the  characteristic  age  and  at  the  characteristic  time  of 
the  year. 

i.  The  altered  appearance  of  the  man  while  in  the  Cosmic  Conscious 
state  was  seen  and  noted. 


Chapter  14. 

Edward  Carpenter. 

I. 

Was  born  August  29th,  1844,  Brighton,  where  he  spent  his  early 
youth.  His  father  came  from  Cornwall.  He  went  for  several  years  to 
Brighton  College,  and  in  1864  entered  Trinity  Hall,  Cambridge,  where  he 
obtained  a scholarship,  graduated  in  1868  as  tenth  wrangler,  and  afterwards 
was  elected  a fellow  of  the  college.  In  due  course  he  was  ordained,  and  for 
some  years  acted  as  curate  of  St.  Edward’s  Church,  Cambridge,  of  which  at 
the  time  Frederic  Dennison  Maurice  was  vickar.  He  never  profoundly  be- 
lieved in  the  historical  accuracy  of  the  Bible.  His  father  was  a Broad 

Churchman,  and  brought  him  up  to  think  for  himself.  When  quite  young 
he  had  made  up  his  mind  to  take  orders  and  stuck  to  that  notion  largely  from 
an  idea  that  the  church  could  be  widened  from  the  inside.  Once  fairly  inside. 


Edward  Carpenter  i 97 

however,  he  found  it  would  take  a precious  long  time.  In  fine,  he  soon  felt 
himself  so  ill  at  ease  that  a complete  break  with  the  whole  thing  became 
absolutely  necessary.  He  was  in  orders  from  1869  to  1874. 

We  find  him  immediately  after  this  working  with  approved  success  in  a 
new  field — that  of  university  extension.  He  was  at  this  time,  from  1874  to 
1880,  especially  known  and  loved  in  and  about  York,  Nottingham  and  Shef- 
field. 

About  the  same  time  he  began  to  study  deeply  social  questions,  and  be- 
came convinced  that  society  was  on  a wrong  basis  and  moving  in  a wrong 
direction. 

It  was  early  in  1881,  as  he  tells  us,  when  in  his  thirty-seventh  year,  that 
Carpenter  entered  into  Cosmic  Consciousness.  The  evidence  of  the  fact  is 
perfectly  clear,  but  it  is  not  within  the  power  of  the  writer  to  give  details  of 
illumination  in  the  case  beyond  those  given  below.  As  a direct  result  of  the 
oncoming  of  the  Cosmic  Sense  he  practically  resigned  his  social  rank  and 
became  a laborer  ; that  is  to  say,  he  procured  a few  acres  of  land  not  many 
miles  from  Dronfield,  in  Derbyshire,  built  upon  it  a small  house  and  lived 
there  with  the  family  of  a working  man  as  one  of  themselves.  Dressing  in 
the  common  corduroy  of  the  country  side,  he  took  up  his  spade  and  worked 
steadily  with  the  others.  It  seemed  to  him  that  the  manners  and  habits  of 
the  rich  were  less  noble  than  those  of  the  poor  ; that  the  soul  and  life  of  the 
rich  were  less  noble.  He  preferred  to  live  with  the  comparatively  poor  and 
to  be  himself  comparatively  poor.  In  that  respect  (not  following  the  ex- 
ample of,  but)  participating  in  the  instinct  of  Gautama,  Jesus,  Paul,  Las 
Casas  and  Whitman.  He  retains  his  piano,  and  after  his  hours  of  manual 
toil  will  refresh  himself  with  a sonata  of  Beethoven,  for  he  is  an  accom- 
plished and  original  musician.  It  is  needless  to  say  that  he  is  a pronounced 
and  advanced  socialist — perhaps  an  anarchist.  He  is  one  with  the  people, 
the  “ common  ” people  (made  so  numerous,  so  common,  said  Lincoln,  be- 
cause God  loves  them  and  likes  to  see  many  of  them).  It  is  childish  to  say 
(as  some  have  thought  and  said)  that  men  of  this  stamp  live  as  poor  men 
with  the  poor  for  the  sake  of  influencing  these  and  as  an  example  to  the 
rich.  They  simply  live  as  poor  men  with  the  poor,  as  laboring  men  with 
laborers,  because  they  prefer  the  life,  the  manners,  the  habits,  the  surround- 
ings, the  personality  of  these  to  the  life,  the  manners,  the  habits,  the  sur- 
roundings and  the  personality  of  the  rich.  Occasionally  he  descends  into 
so-called  “good  society”  (having  close  and  dear  relations  there),  but  does 
not  remain  in  it  for  any  length  of  time.  He  loves  above  all  things,  in  him- 
self and  others,  honesty,  candor,  sincerity  and  simplicity,  and  he  says  he 


198 


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finds  more  of  these  in  the  poor,  common,  working  people  than  he  finds  in 
the  rich  men  and  women  who  constitute  “society.” 

In  1873  Carpenter  published  “Narcissus  and  Other  Poems,”  and  in  1875 
“Moses:  A Drama.”  He  began  reading  Whitman  in  1869,  and  read  the 
“Leaves”  continuously  for  ten  years  thereafter.  Whether  Carpenter  would 
have  acquired  Cosmic  Consciousness  if  he  had  never  read  Whitman  cannot 
perhaps  be  said,  either  by  himself  or  by  any  one  else,  but  there  seems  little 
doubt  that  the  study  of  the  “Leaves”  was  a material  factor  leading  up  to 
his  illumination.  He  is  not  the  only  man  who  has  been  helped  forward  by 
the  same  agency,  and  it  is  probable  that  in  the  world’s  future  many  thousand 
men  and  women  will  be  in  similar  manner  helped  to  the  same  goal.  For 
(and  in  this  fact  is  the  raison  d’etre  of  the  present  volume),  next  to  the  neces- 
sary heredity  and  the  right  constitution  (bodily  and  mental),  association  with 
the  minds  of  those  who  have  passed  the  boundary  into  “Specialism”  is  of 
supreme  importance.  He  began  to  write  “Towards  Democracy”  (the  book 
in  which  he  attempted  to  embody  the  teachings  of  the  Cosmic  Sense)  imme- 
diately after  his  illumination  The  first  edition,  small  and  thin,  was  pub- 
lished in  1883  ; the  second,  a good  deal  enlarged,  in  1885  ; the  third,  grown 
into  a stout,  handsome  volume,  in  1892  ; and  the  fourth,  in  1896.  No  better 
book  can  be  read  from  which  to  obtain  an  idea  as  to  what  Cosmic  Con- 
sciousness is  and  in  what  it  differs  from  self  consciousness.  Besides  “ To- 
wards Democracy,”  Carpenter  published,  in  1887,  “England’s  Ideal;”  in 
1889,  “Civilization,  its  Cause  and  Cure,”  and  in  1893,  “From  Adam’s  Peak 
to  Elephanta ; ” all  of  which  are  exceedingly  well  worth  attention. 


II. 


In  a letter  to  the  present  writer,  who  had  asked  for  certain  facts  about  the 
new  sense,  he  says : 


In  the  Vagasaneyi-Samhita-Upanishad  occurs 
the  following  verse  : “ When,  to  a man  who  un- 

derstands, the  self  has  becojne  all  things,  what  sor- 
row, what  trouble  can  there  be  to  him  who  once 
beheld  that  unity  ” [150  : 312]  ? 


I really  do  not  feel  that  I can  tell  you 
anything  without  falsifying  and  obscuring 
the  matter.  I have  done  my  best  to  write 
it  out  in  “Towards  Democracy.’’  I have 
no  experience  of  physical  light  in  this  re- 
lation. The  perception  seems  to  be  one  in  which  all  the  senses  unite  into  one  sense.  In 
which  you  become  the  object.  But  this  is  unintelligible,  mentally  speaking.  I do  not 
think  the  matter  can  be  defined  as  yet ; but  I do  not  know  that  there  is  any  harm  in 
writing  about  it. 

In  another  place  he  has  the  following  clear  and  explicit  passage  on  the 
subject : 


Edward  Carpenter 


199 


Notwithstanding,  then,  the  prevalence  of  the  foot  regime  (inductive  science)  and  that 
the  heathen  so  furiously  rage  together  in  their  belief  in  it,  let  us  suggest  that  there  is  in 
man  a divine  consciousness  as  well  as  a foot  consciousness.  For  as  we  saw  that  the 
sense  of  taste  may  pass  from  being  a mere  local  thing  on  the  tip  of  the  tongue  to  per- 
vading and  becoming  synonymous  with  the  health  of  the  whole  body;  or  as  the  blue 
of  the  sky  may  be  to  one  person  a mere  superficial  impression  of  color,  and  to  another 
the  inspiration  of  a poem  or  picture,  and  to  a third,  as  to  the  “ God-intoxicated  ” Arab 
of  the  desert,  a living  presence  like  the  ancient  Dyaus  or  Zeus — so  may  not  the  whole 
of  human  consciousness  gradually  lift  itself  from  a mere  local  and  temporary  conscious- 
ness to  a divine  and  universal  ? There  is  in  every  man  a local  consciousness  connected 
with  his  quite  external  body ; that  we  know.  Are  there  not  also  in  every  man  the 
making  of  a universal  consciousness?  That  there  are  in  us  phases  of  consciousness 
whic  h transcend  the  limit  of  the  bodily  senses  is  a matter  of  daily  experience ; that  we 
perceive  and  know  things  which  are  not  conveyed  to  us  by  our  bodily  eyes  and  heard  by 
our  bodily  ears  is  certain  ; that  there  rise  in  us  waves  of  consciousness  from  those  around 
us — from  the  people,  the  race,  to  which  we  belong — is  also  certain.  May  there,  then, 
not  be  in  us  the  makings  of  a perception  and  knowledge  which  shall  not  be  relative  to 
this  body  which  is  here  and  now,  but  which  shall  be  good  for  all  time  and  everywhere? 
Does  there  not  exist,  in  truth,  as  we  have  already  hinted,  an  inner  illumination,  of  which 
what  we  call  light  in  the  outer  world  is  the  partial  expression  and  manifestation,  by 
which  we  can  ultimately  see  things  as  they  are,  beholding  all  creation — the  animals,  the 
angels,  the  plants,  the  figures  of  our  friends  and  all  the  ranks  and  races  of  human  kind, 
in  their  true  being  and  order — not  by  any  local  act  of  perception,  but  by  a cosmical 
intuition  and  presence,  identifying  ourselves  with  what  we  see  ? Does  there  not  exist  a 
perfected  sense  of  hearing — as  of  the  morning  stars  singing  together — an  understanding 
of  the  words  that  are  spoken  all  through  the  universe,  the  hidden  meaning  of  all  things, 
the  word  which  is  creation  itself — a profound  and  far-pervading  sense,  of  which  our 
ordinary  sense  of  sound  is  onlly  the  first  novitiate  and  initiation  ? Do  we  not  become 
aware  of  an  inner  sense  of  heath  and  of  holiness — the  translation  and  final  outcome  of 
the  external  sense  of  taste — which  has  power  to  determine  for  us  absolutely  and  without 
any  ado,  without  argument  and  without  denial,  what  is  good  and  appropriate  to  be  done 
or  suffered  in  every  case  that  can  arise?  If  there  are  such  powers  in  man,  then,  indeed, 
an  exact  science  is  possible.  Short  of  it  there  is  only  a temporary  and  phantom  sci- 
ence. “ Whatsoever  is  known  to  us  by  (direct)  consciousness,”  says  Mill  in  his 
“Logic,”  “is  known  to  us  without  possibility  of  question.”  What  is  known  by  our 
local  and  temporary  consciousness  is  known  for  the  moment  beyond  possibility  of  ques- 
tion ; what  is  known  by  our  permanent  and  universal  consciousness  is  permanently 
known  beyond  possibility  of  question  [57  : 97—8]. 

In  a later  book,  Carpenter  has  a chapter,  “ Consciousness  Without 
Thought”  [56  : 153],  written  expressly  to  give  to  the  uninitiated  an  idea  of 
what  is  meant  by  the  words  used  as  the  title  of  the  present  volume.  Here 
follows  that  chapter  entire.  Those  interested  in  the  subject  had  better  see 
the  book  itself,  as  it  contains  other  chapters  almost  equally  important.  The 
chapter  begins : 

The  question  is  : What  is  this  experience  ? or  rather — since  an  experience  can  really 
only  be  known  to  a person  who  experiences  it — we  may  ask  : What  is  the  nature  of  this 
experience  ? And  in  trying  to  indicate  an  answer  of  some  kind  to  this  question  I feel 


200 


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considerable  diffidence,  just  for  the  very  reason  (for  one)  already  mentioned — namely, 
that  it  is  so  difficult  or  impossible  for  one  person  to  give  a true  account  of  an  experience 
which  has  occurred  to  another.  If  I could  giv^e  the  exact  words  of  the  teacher,  without 
any  bias  derived  either  from  myself  or  the  interpreting  friend,  the  case  might  be  different  ; 
but  that  I cannot  pretend  to  do  ; and  if  I could,  the  old-world  scientific  form  in  which 
his  thoughts  were  cast  would  probably  only  prove  a stumbling  block  and  a source  of 
confusion,  instead  of  a help,  to  the  reader.  Indeed  in  the  case  of  the  sacred  books, 
where  we  have  a good  deal  of  accessible  and  authoritative  information.  Western  critics, 
though  for  the  most  part  agreeing  that  there  is  some  real  experience  underlying,  are 
sadly  at  variance  as  to  what  that  experience  may  be. 

For  these  reasons  I prefer  not  to  attempt  or  pretend  to  give  the  exact  teaching,  un- 
biased, of  the  Indian  Gurus  or  their  experiences,  but  only  to  indicate,  so  far  as  I can,  in 
my  own  words,  and  in  modern  thought-form,  what  I take  to  be  the  direction  in  which 
we  must  look  for  this  ancient  and  world-old  knowledge  which  has  had  so  stupendous  an 
influence  in  the  East,  and  which  indeed  is  still  the  main  mark  of  its  difference  from  the 
West. 

And  first  let  me  guard  against  an  error  which  is  likely  to  arise.  It  is  very  easy  to 
assume,  and  very  frequently  assumed,  in  any  case  where  a person  is  credited  with  the 
possession  of  an  unusual  faculty,  that  such  person  is  at  once  lifted  out  of  our  sphere  into 
a supernatural  region,  and  possesses  every  faculty  of  that  region.  If,  for  instance,  he  or 
she  is,  or  is  supposed  to  be,  clairvoyant,  it  is  assumed  that  everything  is  or  ought  to  be 
known  to  them  ; or  if  the  person  has  shown  what  seems  a miraculous  power  at  any 
time  or  in  any  case,  it  is  asked  by  way  of  discredit  why  he  or  she  did  not  show  a like 
power  at  other  times  or  in  other  cases.  Against  all  such  hasty  generalizations  it  is 
necessary  to  guard  ourselves.  If  there  is  a higher  formi  of  consciousness  obtainable  by 
man  than  that  which  he  can  for  the  most  part  claim  at  present,  it  is  probable — nay,  cer- 
tain— that  it  is  evolving  and  will  evolve  but  slowly,  and  with  many  a slip  and  hesitant 
pause  by  the  way.  In  the  far  past  of  man  and  the  animals  consciousness  of  sensation 
and  consciousness  of  self  have  been  successively  evolved — each  of  these  mighty  growths 
with  innumerable  branches  and  branchlets  continually  spreading.  At  any  point  in  this 
vast  experience  a new  growth,  a new  form  of  consciousness  might  well  have  seemep 
miraculous.  What  could  be  more  marvellous  than  the  first  revealment  of  the  sense  of 
sight,  what  more  inconceivable  to  those  who  had  not  experienced  it,  and  what  more 
certain  than  that  the  first  use  of  this  faculty  must  have  been  fraught  with  delusion  and 
error  ? Yet  there  may  be  an  inner  vision  which  again  transcends  sight,  even  as  far  as 
sight  transcends  touch.  It  is  more  than  probable  that  in  the  hidden  births  of  time  there 
lurks  a consciousness  which  is  not  the  consciousness  of  sensation  and  which  is  not  the 
consciousness  of  self — or  at  least  which  includes  and  entirely  surpasses  these — a con- 
sciousness in  which  the  contrast  between  the  ego  and  the  external  world,  and  the  dis- 
tinction between  subject  and  object,  fall  away.  The  part  of  the  world  into  which  such 
a consciousness  admits  us  (call  it  supermundane  or  whatever  you  will)  is  probably  at 
least  as  vast  and  complex  as  the  part  we  know,  and  progress  in  that  region  at  least 
equally  slow  and  tentative  and  various,  laborious,  discontinuous  and  uncertain.  There 
is  no  sudden  leap  out  of  the  back  parlor  onto  Olympus ; and  the  routes,  when  found, 
from  one  to  the  other,  are  long  and  bewildering  in  their  variety. 

And  of  those  who  do  attain  to  some  portion  of  this  region  we  are  not  to  suppose 
that  they  are  at  once  demi-gods  or  infallible.  In  many  cases  indeed  the  very  novelty 
and  strangeness  of  the  experience  give  rise  to  phantasmal  trains  of  delusive  specula- 
tion. Though  we  should  expect,  and  though  it  is  no  doubt  true  on  the  whole,  that 


Edward  Carpenter  201 

what  we  should  call  the  higher  types  of  existing  humanity  are  those  most  likely  to  come 
into  possession  of  any  new  faculties  which  may  be  flying  about,  yet  it  is  not  always  so, 
and  there  are  cases  well  recognized,  in  which  persons  of  decidedly  deficient  or  warped 
moral  nature  attain  powers  which  properly  belong  to  a higher  grade  of  evolution,  and 
are  correspondingly  dangerous  thereby. 

All  this,  or  a great  part  of  it,  the  Indian  teachers  insist  on.  They  say — and  I think 
this  commends  the  reality  of  their  experience — that  there  is  nothing  abnormal  or 
miraculous  about  the  matter ; that  the  faculties  acquired  are  on  the  whole  the  result  ot 
long  evolution  and  training,  and  that  they  have  distinct  laws  and  an  order  of  their  own. 
They  recognize  the  existence  of  persons  of  a demoniac  faculty,  who  have  acquired 
powers  of  a certain  grade  without  corresponding  moral  evolution,  and  they  admit  the 
rarity  of  the  highest  phases  of  consciousness  and  the  fewness  of  those  at  present  fitted 
for  its  attainment.  With  these  little  provisos,  then,  established  I think  we  may  go  on  to 
say  that  what  the  Ghani  seeks  and  obtains  is  a new  order  of  consciousness — to  which, 
for  want  of  a better,  we  may  give  the  name  universal  or  Cosmic  Consciousness,  in  con- 
tradistinction to  the  individual  or  special  bodily  consciousness  with  which  we  are  all 
familiar.  I am  not  aware  that  the  exact  equivalent  of  this  expression  “ universal  con- 
sciousness ” is  used  in  the  Hindu  philosophy  ; but  the  Sat-chit-ananda  Brahm,  to  which 
every  yogi  aspires,  indicates  the  same  idea:  “sat,”  the  reality,  the  all  pervading; 
“chit,”  the  knowing,  perceiving ; “ananda,”  the  blissful — all  these  united  in  one  mani- 
festation of  Brahm. 

The  West  seeks  the  individual  consciousness — the  enriched  mind,  ready  perceptions 
and  memories,  individual  hopes  and  fears,  ambition,  loves,  conquests — the  self,  the 
local  self,  in  all  its  phases  and  forms — and  sorely  doubts  whether  such  a thing  as  an 
universal  consciousness  exists.  The  East  seeks  the  universal  consciousness,  and  in 
those  cases  where  its  quest  succeeds  individual  self  and  life  thin  away  to  a mere  film, 
and  are  only  the  shadows  cast  by  the  glory  revealed  beyond. 

The  individual  consciousness  takes  the  form  of  Thought,  which  is  fluid  and  mobile 
like  quicksilver,  perpetually  in  a state  of  change  and  unrest  fraught  with  pain  and 
effort  ; the  other  consciousness  is  not  in  the  form  of  Thought.  It  touches,  hears,  sees, 
and  is  those  things  which  it  perceives — without  motion,  without  change,  without  effort, 
without  distinction  of  subject  and  object,  but  with  a vast  and  incredible  Joy. 

The  individual  consciousness  is  specially  related  to  the  body.  The  organs  of  the 
body  are  in  some  degree  its  organs.  But  the  whole  body  is  only  as  one  organ  of  the 
Cosmic  Consciousness.  To  attain  this  latter  one  must  have  the  power  of  knowing  one’s 
self  separate  from  the  body — of  passing  into  a state  of  ecstasy,  in  fact.  Without  this 
the  Cosmic  Consciousness  cannot  be  experienced. 

It  is  said  : “ There  are  four  main  experiences  in  initiation — (i)  the  meeting  with  a 
Guru  ; (2)  the  consciousness  of  Grace  or  Arul — which  may  perhaps  be  interpreted  as  the 
consciousness  of  a change — even  of  a physiological  change — working  within  one  ; (3) 
the  vision  of  Siva  (God),  with  which  the  knowledge  of  one’s  self  as  distinct  from  the 
body  is  closely  connected  ; (4)  the  finding  of  the  universe  within.”  “ The  wise,”  it  is 
also  said,  “ when  their  thoughts  become  fixed,  perceive  within  themselves  the  Absolute 
consciousness,  which  is  Sarva  sakshi.  Witness  of  all  things.” 

Great  have  been  the  disputes  among  the  learned  as  to  the  meaning  of  the  word  Nir- 
vana— whether  it  indicates  a state  of  no-consciousness  or  a state  of  vastly  enhanced 
consciousness.  Probably  both  views  have  their  justification  ; the  thing  does  not  admit 
of  definition  in  the  terms  of  ordinary  language.  The  important  thing  to  see  and  admit 
is  that  under  cover  of  this  and  other  similar  terms  there  does  exist  a real  and  recogniz- 


202 


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able  fact  (that  is,  a state  of  consciousness  in  some  sense),  which  has  been  experienced 
over  and  over  again,  and  which  to  those  who  have  experienced  it  in  ever  so  slight  a 
degree  has  appeared  worthy  of  lifelong  pursuit  and  devotion.  It  is  easy  of  course  to 
represent  the  thing  as  a mere  word,  a theory,  a speculation  of  the  dreamy  Hindu  ; but 
people  do  not  sacrifice  their  lives  for  empty  words,  nor  do  mere  philosophical  abstrac- 
tions rule  the  destinies  of  continents.  No,  the  word  represents  a reality,  something 
very  basic  and  inevitable  in  human  nature.  The  question  really  is  not  to  define  the 
fact — for  we  cannot  do  that — but  to  get  at  and  experience  it.  It  is  interesting  at  this 
juncture  to  find  that  modern  Western  science,  which  has  hitherto — without  much  result 
— been  occupying  itself  with  mechanical  theories  of  the  universe,  is  approaching  from 
its  side  this  idea  of  the  existence  of  another  form  of  consciousness.  The  extraordinary 
phenomena  of  hypnotism — which  no  doubt  are  in  some  degree  related  to  the  subject 
we  are  discussing,  and  which  have  been  recognized  for  ages  in  the  East — are  forcing 
Western  scientists  to  assume  the  existence  of  the  so-called  secondary  consciousness  in 
the  body.  The  phenomena  seem  really  inexplicable  without  the  assumption  of  a sec- 
ondary agency  of  some  kind,  and  it  every  day  becomes  increasingly  difficult  not  to  use 
the  word  consciousness  to  describe  it.  Let  it  be  understood  that  I am  not  for  a moment 
assuming  that  this  secondary  consciousness  of  the  hypnotists  is  in  all  respects  identical 
with  the  Cosmic  Consciousness  (or  whatever  we  may  call  it)  of  the  Eastern  occultists. 
It  may  or  may  not  be.  The  two  kinds  of  consciousness  may  cover  the  same  ground, 
or  they  may  only  overlap  to  a small  extent.  That  is  a question  I do  not  propose  to  dis- 
cuss. The  point  to  which  I wish  to  draw  attention  is  that  Western  science  is  envisaging 
the  possibility  of  the  existence  in  man  of  another  consciousness  of  some  kind  beside 
that  with  whose  workings  we  are  familiar.  It  quotes  (A.  Moll)  the  case  of  Barkworth, 
who  “can  add  up  long  rows  of  figures  while  carrying  on  a lively  discussion,  without 
allowing  his  attention  to  be  at  all  diverted  from  the  discussion  ; ’’  and  asks  us  how  Bark- 
worth  can  do  this  unless  he  has  a secondary  consciousness  which  occupies  itself  with 
the  figures  while  his  primary  consciousness  is  in  the  thick  of  argument.  Here  is  a lec- 
turer (F.  Myers)  who  for  a whole  minute  allows  his  mind  to  wander  entirely  away  from 
the  subject  in  hand,  and  imagines  himself  to  be  sitting  beside  a friend  in  the  audience 
and  to  be  engaged  in  conversation  with  him,  and  who  wakes  up  to  find  himself  still  on 
the  platform  lecturing  away  with  perfect  ease  and  coherency.  What  are  we  to  say  to 
such  a case  as  that?  Here,  again,  is  a pianist  who  recites  a piece  of  music  by  heart, 
and  finds  that  his  recital  is  actually  hindered  by  allowing  his  mind  (his  primary  conscious- 
ness) to  dwell  upon  what  he  is  doing.  It  is  sometimes  suggested  that  the  very  perfec- 
tion of  the  musical  performance  shows  that  it  is  mechanical  or  unconscious,  but  is  this 
a fair  inference  ? and  would  it  not  seem  to  be  a mere  contradiction  in  terms  to  speak  of 
an  unconscious  lecture  or  an  unconscious  addition  of  a row  of  figures  ? 

Many  actions  and  processes  of  the  body,  e.  g.,  swallowing,  are  attended  by  distinct 
personal  consciousness  ; many  other  actions  and  processes  are  quite  unperceived  by  the 
same  ; and  it  might  seem  reasonable  to  suppose  that  these  latter,  at  any  rate,  were 
purely  mechanical  and  devoid  of  any  mental  substratum.  But  the  later  developments 
of  hypnotism  in  the  West  have  shown — what  is  well  known  to  the  Indian  fakirs — that 
under  certain  conditions  consciousness  of  the  internal  actions  and  processes  of  the  body 
can  be  obtained  ; and  not  only  so,  but  consciousness  of  events  taking  place  at  a distance 
from  the  body  and  without  the  ordinary  means  of  communication. 

Thus  the  idea  of  another  consciousness,  in  some  respects  of  wider  range  than  the 
ordinary  one,  and  having  methods  of  perception  of  its  own,  has  been  gradually  infiltrat- 
ing itself  into  Western  minds. 


Edward  Carpenter 


203 


There  is  another  idea,  which  modern  science  has  been  familiarizing  us  with,  and 
which  is  bringing  us  towards  the  same  conception — that,  namely,  of  the  fourth  dimension. 
The  supposition  that  the  actual  world  has  four  space-dimensions  instead  of  three  makes 
many  things  conceivable  which  otherwise  would  be  incredible.  It  makes  it  conceivable 
that  apparently  separate  objects,  e.  g.,  distinct  people,  are  really  physically  united  ; that 
things  apparently  sundered  by  enormous  distances  of  space  are  really  quite  close 
together ; that  a person  or  other  object  might  pass  in  and  out  of  a closed  room  without 
disturbance  of  walls,  doors,  or  windows,  etc.  ; and  if  this  fourth  dimension  were  to 
become  a factor  of  our  consciousness  it  is  obvious  that  we  should  have  means  of 
knowledge  which  to  the  ordinary  sense  would  appear  simply  miraculous.  There  is 
much,  apparently,  to  suggest  that  the  consciousness  attained  to  by  the  Indian  ghanis  in 
their  degree,  and  by  hypnotic  subjects  in  theirs,  is  of  this  fourth-dimentional  order. 

As  a solid  is  related  to  its  own  surfaces,  so,  it  would  appear,  is  Cosmic  Con- 
sciousness related  to  ordinary  consciousness.  The  phases  of  the  personal  con- 
sciousness are  but  different  facets  of  the  other  consciousness  ; and  experiences  which 
seem  remote  from  each  other  in  the  individual  are  perhaps  all  equally  near  in  the 
universal.  Space  itself,  as  we  know  it,  may  be  practically  annihilated  in  the  consciousness 
of  a larger  space  of  which  it  is  but  the  superficies  ; and  a person  living  in  London  may 
not  unlikely  find  that  he  has  a back  door  opening  quite  simply  and  uncerimoniously 
out  in  Bombay. 


Cf.  Whitman  : “ Dazzling  and  tremendous, 

how  quick  the  sunrise  would  kill  me,  if  I could 
not  now  and  always  send  sunrise  out  of  me.  We 
also  ascend  dazzling-  and  tremendous  as  the  sun.” 


“The  true  quality  of  the  soul,”  said  the 
Guru  one  day,  “is  that  of  space,  by  which 
it  is  at  rest,  everywhere.  But  this  space 
(Akasa)  within  the  soul  is  far  above  the 
ordinary  material  space.  The  whole  of  the  latter,  including  all  the  suns  and  stars, 
appears  to  you  then  as  it  were  but  an  atom  of  the  former” — and  here  he  held  up  his 
fingers  as  though  crumbling  a speck  of  dust  between  them. 

“At  rest  everywhere,”  “Indifference,”  “Equality.”  This  was  one  of  the  most 
remarkable  parts  of  the  Guru’s  teaching.  Though  (for  family  reasons)  maintaining 
many  of  the  observances  of  caste  himself,  and  though  holding  and  teaching  that  for  the 
mass  of  the  people  caste  rules  were  quite  necessary,  he  never  ceased  to  insist  that  when 
the  time  came  for  a man  (or  woman)  to  be  “emancipated”  all  these  rules  must  drop 
aside  as  of  no  importance — all  distinction  of  castes,  classes,  all  sense  of  superiority  or 
self-goodness — of  right  and. wrong  even — and  the  most  absolute  sense  of  equality  must 
prevail  towards  everyone,  and  determination  in  its  expression.  Certainly  it  was  remark- 
able (though  I knew  that  the  sacred  books  contained  it)  to  find  this  germinal  principle 
of  Western  Democracy  so  vividly  active  and  at  work  deep  down  beneath  the  innumerable 
layers  of  Oriental  social  life  and  custom.  But  so  it  is  ; and  nothing  shows  better  the 
relation  between  the  West  and  East  than  this  fact. 

This  sense  of  equality,  of  freedom  from  regulations  and  confinements,  of  inclusive- 
ness, and  of  the  life  that  “rests  everywhere,”  belongs,  of  course,  more  to  the  Cosmic  or 
universal  part  of  a man  than  to  the  individual  part.  To  the  latter  it  is  always  a stumbling- 
block  and  an  offense.  It  is  easy  to  show  that  men  are  not  equal,  that  they  cannot  be 
free,  and  to  point  the  absurdity  of  a life  that  is  indifferent  and  at  rest  under  all  conditions. 
Nevertheless  to  the  larger  consciousness  these  are  basic  facts,  which  underlie  the 
common  life  of  humanity,  and  feed  the  very  individual  that  denies  them. 

Thus  repeating  the  proviso  that  in  using  such  terms  as  Cosmic  and  universal  con- 
sciousness we  do  not  commit  ourselves  to  the  theory  that  the  instant  a man  leaves  the 
personal  part  of  him  he  enters  into  absolutely  unlimited  and  universal  knowledge,  but 


204 


Cosmic  Consciousness 


only  into  a higher  order  of  perception — and  admitting  the  intricacy  and  complexity  of 
the  region  so  roughly  denoted  by  these  terms,  and  the  microscopical  character  of  our 
knowledge  about  it — we  may  say  once  more,  also  as  a roughest  generalization,  that 
the  quest  of  the  East  has  been  this  universal  consciousness,  and  that  of  the  West  the 
personal  or  individual  consciousness.  As  is  well  known  the  East  has  its  various  sects 
and  schools  of  philosophy,  with  subtle  discriminations  of  qualities,  essences,  godheads, 
devilhoods,  etc.,  into  which  I do  not  propose  to  go,  and  which  I should  feel  myself 
quite  incompetent  to  deal  with.  Leaving  all  these  aside,  I will  keep  simply  to  these 
two  rough  Western  terms,  and  try  to  consider  further  the  question  of  the  methods  by 
which  the  Eastern  student  sets  himself  to  obtain  the  Cosmic  state,  or  such  higher  order 
of  consciousness  as  he  does  encompass. 


Later  [62]  Carpenter  has  made  still  another  attempt  to  explain  or  at  least 
indicate  the  nature  of  the  new  sense.  He  says  : 


It  is  important  to  notice  that  all  through  this 
exposition,  as  well  as  in  Carpenter’s  other  writings 
on  the  same  subject  (as  whoever  has  read  this 
book  so  far  will  see  without  further  repetition),  his 
testimony  as  to  the  phenomena  of  Cosmic  Con- 
sciousness constantly  runs  parallel  to,  is  often 
even  identical  with,  that  of  the  Suttas,  of  Behmen, 
of  Yepes,  and  of  other  writers  of  the  same  class 
dealing  with  this  subject  (especially,  perhaps,  the 
author  of  the  Bagavat  Gita),  though  it  does  not 
appear  that  he  has,  and  probably  he  has  not 
studied  these  writers. 


I have  sometimes  been  asked  questions 
about  “Towards  Democracy’’  which  I 
found  it  difficult  to  answer  : and  I will  try 
and  shape  a few  thoughts  about  it  here. 

Quite  a long  time  ago  (say  when  I was 
about  twenty-five,  and  living  at  Cambridge) 

I wanted  to  write  some  sort  of  a book 
which  should  address  itself  very  personally 
and  closely  to  any  one  who  cared  to  read 
it — establish,  so  to  speak,  an  intimate  per- 
sonal relation  between  myself  and  the 
reader ; and  during  successive  years  I made  several  attempts  to  realize  this  idea — of 
which  beginnings  one  or  two  in  verse  (one,  for  instance,  I may  mention,  called  “ The 
Angel  of  Death  and  Life’’)  may  be  found  in  a little  volume  entitled  “Narcissus  and 
Other  Poems,’’  now  well  out  of  print,  which  I published  in  1873.  None  of  my  attempts 
satisfied  me,  however,  and  after  a time  I began  to  think  the  quest  was  an  unreasonable 
one — unreasonable  because,  while  it  might  not  be  difficult  for  anyone  with  a pliant  and 
sympathetic  disposition  to  touch  certain  chords  in  any  given  individual  that  he  met,  it 
seemed  impossible  to  hope  that  a book — which  cannot  in  any  way  adapt  itself  to  the 
idiosyncrasies  of  its  reader — could  find  the  key  of  the  personalities  into  whose  hands  it 
might  come.  Eor  this  it  would  be  necessary  to  suppose,  and  to  find,  an  absolutely 
common  ground  to  all  individuals  (all,  at  any  rate,  who  might  have  reached  a certain 
stage  of  thought  and  experience),  and  to  write  the  book  on  and  from  that  common 
ground  ; but  this  seemed  at  that  time  quite  unfeasible. 

Years  followed,  more  or  less  eventful,  with  flight  from  Cambridge  and  university 
lectures  carried  on  in  the  provincial  towns,  and  so  forth  ; but  of  much  dumbness  as 
regards  writing,  and  inwardly  full  of  extreme  tension  and  suffering.  At  last,  early  in 
1881,  no  doubt  as  the  culmination  and  result  of  struggles  and  experiences  that  had 
been  going  on,  I became  conscious  that  a mass  of  material  was  forming  within  me, 
imperatively  demanding  expression — though  what  exactly  its  expression  would  be  I 
could  not  then  have  told.  I became  for  the  time  overwhelmingly  conscious  of  the 
disclosure  within  me  of  a region  transcending  in  some  sense  the  ordinary  bounds  of 
personality,  in  the  light  of  which  region  my  own  idiosyncrasies  of  character — de- 
fects, accomplishments,  limitations,  or  what  not — appeared  of  no  importance  what- 


Edward  Carpenter  205 

ever — an  absolute  freedom  from  mortality,  accompanied  by  an  indescribable  calm 
and  joy. 

I also  immediately  saw,  or  felt,  that  this  region  of  self  existing  in  me  existed 
equally  (though  not  always  equally  consciously)  in  others.  In  regard  to  it  the  mere 
diversities  of  temperament  which  ordinarily  distinguish  and  divide  people  dropped  away 
and  became  indifferent,  and  a field  was  opened  in  which  all  might  meet,  in  which  all 
were  truly  equal.  Thus  the  two  words  which  controlled  my  thought  and  expression  at 
that  time  became  Freedom  and  Equality.  The  necessity  for  space  and  time  to  work 
this  out  grew  so  strong  that  in  April  of  that  year  I threw  up  my  lecturing  employment. 
Moreover  another  necessity  had  come  upon  me  which  demanded  the  latter  step — the 
necessity,  namely,  for  an  open  air  life  and  manual  work.  I could  not  finally  argue  with 
this  any  more  than  with  the  other ; I had  to  give  in  and  obey.  As  it  happened,  at  the 
time  I mentioned  I was  already  living  in  a little  cottage  on  a farm  (at  Bradway,  near 
Sheffield)  with  a friend  and  his  family,  and  doing  farm  work  in  the  intervals  of  my  lec- 
tures. When  I threw  up  the  lecturing  I had  everything  clear  before  me.  I knocked 
together  a sort  of  wooden  sentinel  box  in  the  garden,  and  there,  or  in  the  fields  and 
the  woods,  all  that  spring  and  summer  and  on  through  the  winter,  by  day  and  some- 
times by  night,  in  sunlight  or  in  rain,  in  frost  and  snow,  and  all  sorts  of  gray  and  dull 
weather,  I wrote  “Towards  Democracy” — or  at  any  rate  the  first  and  longer  poem  that 
goes  by  that  name. 

By  the  end  of  i88l  this  was  finished — though  it  was  worked  over  and  patched  a 
little  in  the  early  part  of  1882  ; and  I remember  feeling  then  that,  defective  and  halting 
and  incoherent  in  expression  as  it  was,  still  if  it  succeeded  in  rendering  even  a half  the 
splendor  which  inspired  it,  it  would  be  good,  and  I need  not  trouble  to  write  anything 
more  (which,  with  due  allowance  for  the  said  “if,”  I even  now  feel  was  a true  and 
friendly  intimation). 

The  writing  of  this  and  its  publication  (in  1883)  got  a load  off  my  mind  which  had 
been  weighing  on  it  for  years,  and  I have  never  since  felt  that  sense  of  oppression  and 
anxiety  which  I had  constantly  suffered  from  before — and  which  I believe,  in  its  different 
forms,  is  a common  experience  in  the  early  part  of  life. 

In  this  first  poem  were  embodied,  with  considerable  alterations  and  adaptations,  a 
good  number  of  casual  pieces,  which  I had  written  (merely  under  stress  of  feeling  and 
without  any  particular  sense  of  proportion)  during  several  preceding  years.  They  now 
found  their  interpretation  under  the  steady  and  clear  light  of  a new  mood  or  state  of 
feeling  which  previously  had  only  visited  me  fitfully  and  with  clouded  beams.  The 
whole  of  “ Towards  Democracy  ” — I may  say,  speaking  broadly  and  including  the 
later  pieces — had  been  written  under  the  domination  of  this  mood.  I have  tested  and 
measured  everything  by  it  ; it  has  been  the  sun  to  which  all  the  images  and  conceptions 
and  thoughts  used  have  been  as  material  objects  reflecting  its  light.  And  perhaps  this 
connects  itself  with  the  fact  that  it  has  been  so  necessary  to  write  in  the  open  air.  The 
more  universal  feeling  which  I sought  to  convey  refused  itself  from  me  within  doors  ; 
nor  could  I at  any  time  or  by  any  means  persuade  the  rhythm  or  style  of  expression 
to  render  itself  up  within  a room — tending  there  always  to  break  back  into  distinct 
metrical  forms  ; which,  however  much  I admire  them  in  certain  authors,  and  think 
them  myself  suitable  for  certain  kinds  of  work,  were  not  what  I wanted  and  did  not 
express  for  me  the  feeling  which  I sought  to  express.  This  fact  (of  the  necessity  of 
the  open  air)  is  very  curious,  and  I cannot  really  explain  it.  I only  know  that  it  is  so, 
quite  indubitable  and  insurmountable.  I can  feel  it  at  once,  the  difference,  in  merely 
passing  through  a doorway — but  I cannot  explain  it.  Always,  especially  the  sky, 


2o6 


Cosmic  Consciousness 


seemed  to  contain  for  me  the  key,  the  inspiration  ; the  sight  of  it  more  than  anything 
gave  what  I wanted  (sometimes  like  a veritable  lightning  flash  coming  down  from  it  on 
to  my  paper — I a mere  witness,  but  agitated  with  strange  transports. 

But  if  I should  be  asked — as  I have  sometimes  been  asked — What  is  the  exact 
nature  of  this  mood,  of  this  illuminant  splendor,  of  which  you  speak  ? I should  have 
to  reply  that  I can  give  no  answer.  The  whole  of  “Towards  Democracy’’  is  an  en- 
deavor to  give  it  utterance  ; any  mere  single  sentence,  or  direct  definition,  would  be  of 
no  use — rather  indeed  would  tend  to  obscure  by  limiting.  All  I can  say  is  that  there 
seems  to  be  a vision  possible  to  man,  as  from  some  more  universal  standpoint,  free  from 
the  obscurity  and  localism  which  specially  connect  themselves  with  the  passing  clouds  of 
desire,  fear,  and  all  ordinary  thought  and  emotion  ; in  that  sense  another  and  separate 
faculty  ; and  a vision  always  means  a sense  of  light,  so  here  is  a sense  of  inward  light, 
unconnected  of  course  with  the  mortal  eye,  but  bringing  to  the  eye  of  the  mind  the  im- 
pression that  it  sees,  and  by  means  of  the  medium  which  washes,  as  it  were,  the  interior 
surfaces  of  all  objects  and  things  and  persons — how  can  I express  it?  And  yet  this  is 
most  defective,  for  the  sense  is  a sense  that  one  is  those  objects  and  things  and  persons 
that  one  perceives  (and  the  whole  universe) — a sense  in  which  sight  and  touch  and  hear- 
ing are  all  fused  in  identity.  Nor  can  the  matter  be  understood  without  realizing  that 
the  whole  faculty  is  deeply  and  intimately  rooted  in  the  ultra-moral  and  emotional 
nature,  and  beyond  the  thought-region  of  the  brain. 

And  now  with  regard  to  the  “ I ’’  which  occurs  so  freely  in  this  book.  In  this  and 
in  other  such  cases  the  author  is  naturally  liable  to  a charge  of  egotism,  and  I person- 
ally do  not  feel  disposed  to  combat  any  such  charge  that  may  be  made.  That  there  are 
mere  egotism  and  vanity  embodied  in  these  pages  I do  not  for  a moment  doubt,  and 
that  so  far  as  they  exist  they  mar  the  expression  and  purpose  of  the  book  I also  do  not 
doubt.  But  the  existence  of  these  things  do  not  affect  the  real  question  : What  or 

who  in  the  main  is  the  “ I ” spoken  of? 

To  this  question  I must  also  frankly  own  that  I can  give  no  answer.  I do  not 
know.  That  the  word  is  not  used  in  the  dramatic  sense  is  all  I can  say.  The  “I  ” is 
myself,  as  well  as  I could  find  words  to  express  myself ; but  what  that  self  is  and  what 
its  limits  may  be — and  therefore  what  the  self  of  any  other  person  is  and  what  its  limits 
may  be — I cannot  tell.  I have  sometimes  thought  that  perhaps  the  best  work  one 
could  do — ’if  one  felt  at  any  time  enlargements  and  extensions  of  one’s  ego — was  to  simply 
record  these  as  faithfully  as  might  be,  leaving  others — the  scientist  and  the  philos- 
opher— to  explain,  and  feeling  confident  that  what  really  existed  in  oneself  would  be 
found  to  exist  either  consciously  or  in  a latent  form  in  other  people.  And  I will  say 
that  I have  in  these  records  above  all  endeavored  to  be  genuine.  If  I have  said  “ I, 
Nature,’’  it  was  because  at  the  time,  at  any  rate,  I felt  “ I,  Nature  ; ” If  I have  said  “I 
am  equal  with  the  lowest,’’  it  was  because  I could  not  express  what  I felt  more  directly 
than  by  those  words.  The  value  of  such  statements  can  only  appear  by  time  ; if  they 
are  corroborated  by  others,  then  they  help  to  form  a body  of  record  which  may  well  be 
worth  investigation,  analysis  and  explanation.  If  they  are  not  so  corroborated,  then 
they  naturally  and  properly  fall  away  as  mere  vagaries  of  self-deception.  I have  not 
the  least  doubt  that  anything  which  is  really  genuine  will  be  corroborated.  It  seems  to 
me  more  and  more  clear  that  the  word  “ I ” has  a practically  infinite  range  of  meaning — 
that  the  ego  covers  far  more  ground  than  we  usually  suppose.  At  some  points  we  are 
intensely  individual,  at  others  intensely  sympathetic  ; some  of  our  impressions  (as  the 
tickling  of  a hair)  are  of  the  most  momentary  character,  others  (as  the  sense  of  identity) 
involve  long  periods  of  time.  Sometimes  we  are  aware  of  almost  a fusion  between  our 


Edward  Carpenter 


207 


own  identity  and  that  of  another  person.  What  does  all  this  mean  ? Are  we  really 
separate  individuals,  or  is  individuality  an  illusion,  or,  again,  is  it  only  a part  of  the  ego 
or  soul  that  is  individual  and  not  the  whole  ? Is  the  ego  absolutely  one  with  the  body, 
or  is  it  only  a part  of  the  body,  or  again  is  the  body  but  a part  of  the  self — one  of  its 
organs,  so  to  speak,  and  not  the  whole  man  ? Or,  lastly,  is  it  perhaps  not  possible  to 
express  the  truth  by  any  direct  use  of  these  or  other  terms  of  ordinary  language  ? 
Anyhow,  what  am  I ? 

These  are  questions  which  come  all  down  Time,  demanding  solution — which 
humanity  is  constantly  endeavoring  to  find  an  answer  to.  I do  not  pretend  to  answer 
them.  On  the  contrary  I am  sure  that  not  one  of  the  pieces  in  “Towards  Democracy  ” 
has  been  written  with  the  view  of  providing  an  answer.  They  have  simply  been  written 
to  express  feelings  which  insisted  on  being  expressed.  Nevertheless  it  is  possible  that 
some  of  them — by  giving  the  experiences  and  affirmations  even  of  one  person — may 
contribute  material  towards  that  answer  to  these  and  the  like  questions  which  will  one 
day  most  assuredly  be  given.  That  there  is  a region  of  consciousness  removed  beyond 
what  we  usually  call  mortality,  into  which  we  humans  can  yet  pass,  I practically  do  not 
doubt ; but  granting  that  this  is  a fact,  its  explanation  still  remains  for  investigation.  I 
have  said  in  these  few  notes  on  “Towards  Democracy’’  nothing  about  the  influence  of 
Whitman — for  the  same  reason  that  I have  said  nothing  about  the  influence  of  the  sun 
or  the  winds.  These  influences  lie  too  far  back  and  ramify  too  complexly  to  be  traced. 

I met  with  William  Rosetti’s  little  selection  from  “Leaves  of  Grass’’  in  1868  or  1869, 
and  read  that  and  the  original  editions  continuously  for  ten  years.  I never  met  with 
any  other  book  (with  the  exception  perhaps  of  Beethoven’s  sonatas)  which  I could  read 
and  re-read  as  I could  this  one.  I find  it  difficult  to  imagine  what  my  life  would  have 
been  without  it.  “Leaves  of  Grass’’  “filtered  and  fiber’d’’  my  blood;  but  I do  not 
think  I ever  tried  to  imitate  it  or  its  style.  Against  the  inevitable  drift  .out  of  the  more 
classic  forms  of  verse  into  a looser  and  freer  rhythm  I fairly  fought,  contesting  the 
ground  (“kicking  against  the  pricks  ”)  inch  by  inch  during  a period  of  seven  years  in 
numerous  abortive  and  mongrel  creations — till  in  1881  I was  finally  compelled  into  the 
form  (if  such  it  can  be  called)  of  “Towards  Democracy.’’  I did  not  adopt  it  because 
it  was  an  approximation  to  the  form  of  “Leaves  of  Grass.”  Whatever  resemblance 
there  may  be  between  the  rhythm,  style,  thoughts,  construction,  etc.,  of  the  two  books, 
must,  I think,  be  set  down  to  a deeper  similarity  of  emotional  atmosphere  and  intention 
in  the  two  authors — even  though  that  similarity  may  have  sprung  and  no  doubt  largely 
did  spring  out  of  the  personal  influence  of  one  upon  the  other.  Anyhow  our  tempera- 
ments, standpoints,  antecedents,  etc.,  are  so  entirely  diverse  and  opposite  that,  except 
for  a few  points,  I can  hardly  imagine  that  there  is  much  real  resemblance  to  be  traced. 
Whitman’s  full-blooded,  copious,  rank,  masculine  style  must  always  make  him  one  of  - 
the  world’s  great  originals — a perennial  fountain  of  health  and  strength,  moral  as  well 
as  physical.  He  has  the  amplitude  of  the  Earth  itself,  and  can  no  more  be  thought 
away  than  a mountain  can.  He  often  indeed  reminds  me  of  a great  quarry  on  a moun- 
tain side — the  great  shafts  of  sunlight  and  the  shadows,  the  primitive  face  of  the  rock 
itself,  the  power  and  the  daring  of  the  men  at  work  upon  it,  the  tumbled  blocks  and 
masses,  materials  for  endless  buildings  and  the  beautiful  tufts  of  weed  or  flower  on 
inaccessible  ledges — a picture  most  artistic  in  its  very  incoherence  and  formlessness. 
“Towards  Democracy”  has  a milder  radiance,  as  of  the  moon  compared  with  the  sun — 
allowing  you  to  glimpse  the  stars  behind.  Tender  and  meditative,  less  resolute  and 
altogether  less  massive,  it  has  the  quality  of  the  fluid  and  yielding  air  rather  than  of  the 
solid  and  uncompromising  earth. 


2o8 


Cosmic  Consciousness 


All  the  above  passages  from  the  writings  of  Edward  Carpenter  are  to  be 
looked  upon  as  utterances  of  the  self  conscious  mind  about  Cosmic  Con- 
sciousness. In  “Towards  Democracy”  it  must  be  understood  that  the 
Cosmic  Sense  itself  speaks;  sometimes  about  itself,  sometimes  about  nature, 
man,  etc.,  from  the  point  of  view  of  itself.  As  for  instance : 

Lo  ! What  mortal  eye  hath  not  seen  nor  A suggestion  of  what  the  Cosmic  Sense  shows 
ear  heard — 

All  sorrow  finished — the  deep,  deep  ocean 

of  joy  opening  within — the  surface  sparkling. 

The  myriad-formed  disclosed,  each  one  and  all,  all  things  that  are,  transfigured — 

Being  filled  with  joy,  hardly  touching  the  ground,  reaching  cross-shaped  with  out- 
stretched arms  to  the  stars,  along  of  the  mountains  and  the  forests,  habitation  of 
innumeral  creatures,  singing,  joy  unending — 

As  the  sun  on  a dull  morning  breaking  through  the  clouds — so  from  behind  the  sun 
another  sun,  from  within  the  body  another  body — these  shattered  falling — 

Lo  ! now  at  last  or  yet  awhile  in  due  time  to  behold  that  which  ye  have  so  long  sought — 
O e}'’es  no  wonder  you  are  intent  [6l  : 200]. 

That  day — the  day  of  deliverance — shall  As  it  came  to  him  so  shall  it  come  to  others, 
come  to  you  in  what  place  you 
know  not ; it  shall  come  but  you 
know  not  the  time. 

In  the  pulpit  while  you  are  preaching  the  Almost  literally  true  of  Las  Casas, 
sermon,  behold  ! Suddenly  the  ties 

and  bands — -in  the  cradle,  in  the  coffin,  cerements  and  swathing-clothes — shall 
drop  off ; 

In  the  prison  One  shall  come  ; and  the  chains  which  are  stronger  than  iron,  the  fetters 
harder  than  steel,  shall  dissolve — you  shall  go  free  forever. 

In  the  sick  room,  amid  life-long  suffering  and  tears  and  weariness,  there  shall  be  a 
sound  of  wings — and  you  shall  know  that  the  end  is  near — 

(O  loved  one  arise,  come  gently  with  me — be  not  too  eager — lest  joy  itself  should  undo 
you.) 

In  the  field  with  the  plow  and  the  chain-harrow  ; by  the  side  of  your  horse  in  the  stall ; 
In  the  brothel  amid  indecency  and  idleness  and  repairing  your  and  your  companions’ 
dresses  ; 

In  the  midst  of  fashionable  life,  in  making  and  receiving  morning  calls,  in  idleness,  and 
arranging  knick-knacks  in  your  drawing-room — even  there  who  knows  ? 

It  shall  duly,  at  the  appointed  hour,  come  [61  : 231]. 

There  is  no  peace  except  where  I am.  The  Cosmic  Sense  speaks, 
saith  the  Lord — 

Though  you  have  health — that  which  is  called  health — yet  without  me  it  is  only  the 
fair  covering  of  disease  ; 

Though  you  have  love,  yet  if  I be  not  between  and  around  the  lovers,  is  their  love  only 
torment  and  unrest ; 

Though  you  have  wealth  and  friends  and  home — all  these  shall  come  and  go — there  is 
nothing  stable  or  secure,  which  shall  not  be  taken  away. 


Edward  Carpenter  209 

But  I alone  remain — I do  not  change, 

As  space  spreads  everywhere,  and  all  things  move  and  change  within  it,  but  it  moves 
not  nor  changes. 

So  I am  the  space  within  the  soul,  of  which  the  space  without  is  but  the  similitude  and 
mental  image  ; 

Comest  thou  to  inhabit  me,  thou  hast  the  entrance  to  all  life — death  shall  no  longer 
divide  thee  from  whom  thou  lovest. 

I am  the  sun  that  shines  upon  all  creatures  from  within — gazest  thou  upon  me  thou 
shalt  be  filled  with  joy  eternal. 

Be  not  deceived.  Soon  this  outer  world  shall  drop  off — thou  shalt  slough  it  away  as  a 
man  sloughs  his  mortal  body. 

Learn  even  now  to  spread  thy  wings  in  that  other  world — the  world  of  equality — to 
swim  in  the  ocean,  my  child,  of  me  and  my  love. 

(Ah  ! have  I not  taught  thee  by  the  semblance  of  this  outer  world,  by  its  alienations 
and  deaths  and  mortal  sufferings — all  for  this  ? 

For  joy,  ah!  joy  unutterable!)  [6i  : 343—4]. 

III. 

SUMMARY. 

a.  Illumination  occurred  at  the  characteristic  age — in  the  thirty-seventh 
year, 

b.  And  in  the  characteristic  season — in  the  spring. 

c.  There  was  a sense  of  “ inward  light,”  but  not  strictly  the  usual  experi- 
ence of  subjective  light. 

d.  There  was  the  usual  sudden  intellectual  illumination, 

e.  And  the  usual  sudden  moral  elevation. 

f.  His  life  was  absolutely  governed  henceforth  by  the  new  light  that  had 
dawned  upon  him — “ it  held  his  feet.” 

g.  He  lost,  absolutely,  upon  illumination,  the  sense  of  sin. 

h.  He  clearly  saw  himself  to  be  immortal. 

i.  But  the  best  proof  of  Cosmic  Consciousness  in  his  case  is  his  descrip- 
tion thereof,  which  could  only  de  drawn  (as  he  tells  us  it  was)  from  his  own 
experience. 


PART  V. 


ADDITIONAL-SOME  OF  THEM  LESSER, 
IMPERFECT  AND  DOUBTFUL  INSTANCES 

Chapter  i. 

The  Twilight. 

The  main  purpose  of  this  Fifth  Part  is  to  illustrate  the  inevitable  fact  that 
granted  that  there  is  such  a mental  faculty  as  Cosmic  Consciousness  and 
that  it  has  been  brought  forth,  as  were  the  others,  by  gradual  evolution,  there 
must  exist  minds  on  all  intermediate  planes  between  mere  self  consciousness 
and  the  fullest  Cosmic  Consciousness  so  far  produced  by  the  onward  and 
upward  march  of  the  race. 

If  we  think  of  the  oncoming  of  the  Cosmic  Sense  as  the  rising  of  a sun 
in  the  individual  life  it  becomes  clear,  carrying  out  the  analogy  as  w'e  may 
probably  do  without  fear  of  material  error,  that  between  the  comparative 
darkness  of  the  night  of  mere  self  consciousness  and  the  light  of  the  day 
which  is  Cosmic  Consciousness  there  must  exist  an  interval  of  what  may 
fairly  be  called  twilight — a region  in  which  the  sun  of  the  Cosmic  Sense  will 
give  more  or  less  light,  although  not  yet  risen  and  perhaps  never  to  rise  in 
the  life  of  that  person.  This  twilight  is  often  distinctly  traceable  (as  in  the 
case  of  Dante  and  Behmen)  in  lives  that  later  become  fully  illumined.  After 
momentary  illumination,  too,  in  the  lesser  cases  a glow  is  left  lasting  for 
years,  as  if  the  sun,  after  appearing  for  a few  moments  above  the  horizon, 
remained  immediately  below  it,  very  slowly  descending,  like  the  physical 
sun  in  northern  latitudes  about  the  time  of  the  summer  solstice.  In  another 
class  of  cases  the  individual  spiritual  life  may  be  compared  to  a winter  day 
within  the  arctic  circle.  The  sun  slowly  approaches  the  horizon,  its  path 
slanting  gradually  upward  until  the  fiery  ball  nearly  touches  the  earth’s  rim, 
passes  slowly  along  the  southeast,  south,  southwest,  lighting  the  landscape 
but  never  showing  its  dazzling  face — effecting  a genuine  illumination  but 
without  rising — yielding  a glow  which  is  in  strong  contrast  to  the  darkness 
of  night  but  which  is  yet  infinitely  short  (in  splendor  and  especially  in  fructi- 
fying  power)  of  that  of  the  direct  solar  rays.  Such  a case  was  one  of  the 
most  noteworthy  in  this  Fifth  Part,  that,  namely,  of  Richard  Jefferies. 


2 I 2 


Cosmic  Consciousness 


To-day  innumerable  men  and  women  must  be  living  in  this  twilight. 
Undoubtedly  many  cases  of  so-called  conversion  are  simply  instances  of, 
generally  sudden,  spiritual  ascent  from  the  average  self  conscious  level  into 
the  region  of  greater  or  less  splendor,  according  to  the  altitude  reached, 
which  lies  between  that  and  Cosmic  Consciousness.  And  if  Carlyle’s  opinion 
[59  : 150],  which  is  in  full  accord  with  what  we  know  of  mental  evolution — 
that  “conversion,”  namely,  “was  not  known  to  the  ancients  but  has  come  to 
light  for  the  first  time  in  our  modern  era,”  be  accepted,  does  this  not  clearly 
indicate  a gradual  spiritual  ascent  of  a vast  section  of  the  human  mind? 
Cases  of  conversion  occurring  in  the  young  are  not  here  noticed.  These  are 
probably  generally,  if  not  always,  cases  of  more  or  less  sudden  spiritual 
ascent  within  the  region  strictly  belonging  to  self  consciousness  and  do  not 
therefore  concern  us.  But  cases  of  so-called  conversion  occurring  at  thirty 
or  thirty-five  years  of  age  (such  as  that  of  C.  G.  Finney,  chapter  13,  infra) 
are  in  themselves  more  striking  phenomena  and  are  doubtless  always,  or 
nearly  always,  instances  of  ascent  into  the  region  which  lies  beyond  the  limits 
of  the  ordinary  self  conscious  mind. 

One  word  may  be  said  in  this  place  to  guard  against  a possible  suspicion. 
In  the  reporting  of  710  case  was  the  reporter  (the  person  having  the  experi- 
ence) prompted  by  word  or  sign.  Every  one  of  the  following  reports  (as  is 
manifestly  true  of  those  which  are  included  in  Part  IV)  is  given  absolutely 
spontaneously  and  nearly  always  without  any  knowledge  of  the  phenomena 
belonging  to  other  cases,  and  certainly  without  being  influenced  in  narration 
by  a knowledge  of  other  cases.  In  view  of  the  extraordinary  uniformity  of 
the  accounts  given  (as  far  as  these  go)  it  is  important  that  this  fact  should 
be  clearly  realized. 

Chapter  2. 

Moses, 

Renan  tells  us  that  the  oldest  documents  in  which  Moses  is  mentioned  are 
four  hundred  to  five  hundred  years  posterior  to  the  date  of  the  Exodus,  at 
which  time  Moses  lived,  if  he  lived  at  all ; “ Les  documents  les  plus  anciens 
sur  Moise  sont  posterieurs  de  quatre  cents  ou  cinq  cents  ans  a I’epoque  ou 
ce  personage  a du  vivre”  [137:  160].  Could  there  have  been  older,  lost, 
written  narratives,  upon  which  those  we  have  were  based?  Or  could  the  long 
interval  of  over  four  hundred  years  have  been  bridged  by  tradition  in  such 
manner  as  to  make  the  accounts  we  have  of  any  value?  It  is  hard  to  say.  But 
if  we  should  dare  believe  that  the  incidents  in  this  man’s  personal  history 


Moses 


213 


given  in  Exodus  are  in  any  sense  reliable  (they  cannot,  of  course,  be  expected 
to  be  accurate),  then  we  have  in  the  great  Egypto-Israelitish  lawgiver  a prob- 
able case  of  Cosmic  Consciousness.  The  burning  bush  that  he  saw  in  Horeb, 
which  was  not  consumed  by  the  fire,  would  then  be  the  form  taken  in  tradi- 
tion by  the  subjective  light : “And  the  angel  of  the  Lord  appeared  unto  him 
in  a flame  of  fire  out  of  the  midst  of  a bush ; and  he  looked,  and  behold 
the  bush  burned  with  fire  and  the  bush  was  not  consumed  ” [11:3:2].  And 
the  shining  of  his  face : “And  it  came  to  pass,  when  Moses  came  down  from 
Mount  Sinai  with  the  two  tables  of  the  testimony  in  Moses’  hand  when  he 
came  down  from  the  mount,  that  Moses  wist  not  that  the  skin  of  his  face 
shone  or  sent  forth  beams  by  reason  of  his  speaking  with  him.  And  when 
Aaron  and  all  the  children  of  Israel  saw  Moses,  behold  the  skin  of  his  face 
shone;  and  they  were  afraid  to  come  nigh  him”  [ii  : 34:  29-30].  This 
shining  of  Moses’  face,  when  he  descended  Sinai,  would  be  the  “transfigu- 
ration ” characteristic  of  Cosmic  Consciousness. 

At  the  time  that  Moses  saw  the  “ fire,”  it  would  seem  that  he  was  already 
married  and  had  sons  [ii  : 4 : 20],  but  he  was,  however,  still  young,  for  he 
lived  and  labored  for  forty  years  thereafter.  It  seems  likely  that  he  was  at 
or  near  the  usual  age  of  illumination  at  the  time.  He  was  at  first  alarmed 
at  the  “ fire,”  or  light,  as  is  usual : “ And  Moses  hid  his  face,  for  he  was 
afraid  to  look  upon  God  ” [11:3:6].  He  distrusted  his  fitness  for  the  task 
laid  upon  him:  “ Who  am  I that  I should  go  unto  Pharaoh  ” [11:3:11]? 

just  as  Mohammed  distrusted  himself.  The  “voice”  giving  more  or  less 
explicit  commands  is  a common  phenomenon.  It  is  doubtful  if  this  voice  is 
ever  heard  with  the  outward  ear — perhaps  occasionally — more  likely  never. 
The  light  is  almost  certainly  always  subjective,  and  no  doubt  the  voice  also. 
But  with  the  Cosmic  Sense  comes  a consciousness  of  certain  facts,  and  the 
impression  made  upon  the  person  is  that  he  has  been  told  these,  and  if  so, 
then  by  some  one — some  person  (but,  of  course,  not  by  a human  being) — 
hence  the  voice  of  God  to  Moses,  the  voice  of  the  Father  to  Jesus,  the  voice 
of  Christ  to  Paul,  the  voice  of  Gabriel  to  Mohammed,  the  voice  of  Beatrice 
to  Dante.  Who  the  person  thought  to  be  heard  (into  whose  mouth  the 
teaching  is  put),  shall  be  supposed  to  be,  will  be  determined  by  the  mental 
habitudes  of  the  subject  and  of  his  age  and  nation. 

What,  now,  was  actually  “told”  Moses — if  we  may  believe  the  report — 
and  it  seems  credible — is  (as  far  as  the  present  writer  can  judge)  exactly 
what  would  have  been  told  him  by  the  Cosmic  Sense:  The  unity,  power  and 
goodness  of  God,  namely,  and  that  he  should  work  for  the  people,  of  whom 
he  was  one.  It  seems  likely,  moreover,  that  there  came  upon  Moses  at  about 


214 


Cosmic  Consciousness 


the  epoch  of  the  “ burning  bush  ” a great  intellectual  and  moral  expansion. 
The  tables  of  the  law  (doubtless  composed  by  him)  go  to  prove  this — so  does 
the  recognition  of  his  superiority  and  authority,  apparently  so  freely  rendered 
by  a people  not  especially  inclined  (it  would  seem)  to  surrender  their  own 
ideas  and  place  themselves  under  the  control  of  a leader  having  no  hereditary 
or  priestly  jurisdiction. 

Since  the  above  was  written  the  editor  has  had  a letter  from  C.  M.  C., 
whose  case  is  included  in  this  volume  (Chapter  29,  infra),  in  which  she  gives 
an  experience  so  very  similar  to  that  of  “the  burning  bush,”  that  it  is  impos- 
sible to  resist  the  temptation  to  quote  it.  She  says:  “Two  lady  friends  and  I 
were  out  driving  a few  days  ago.  It  was  a lovely,  perfect  morning.  As  we 
passed  along  the  shaded  country  road,  we  got  out  of  the  carriage  to  gather 
the  purple  aster,  which  was  blooming  in  all  its  perfection  by  the  wayside.  I 
was  in  a strangely  joyous  mood — all  nature  seemed  sweet  and  pensive.  The 
asters  had  never  before  seemed  so  beautiful  to  me.  I looked  at  the  large 
bunches  we  had  gathered  with  growing  amazement  at  their  brightness,  and 
it  was  some  little  time  before  I realized  that  this  was  unusual.  But  I soon 
found  that  I was  seeing  the  aura  of  the  flowers.  A wonderful  light  shone  out 
from  every  little  petal  and  flower,  and  the  whole  was  a blaze  of  splendor.  I 
trembled  with  rapture — it  was  a ‘ burning  bush.’  It  cannot  be  described. 
The  flowers  looked  like  gems  or  stars,  the  color  of  amethysts,  so  clear  and 
transparent,  so  still  and  intense,  a subtle  living  glow.  The  veil  almost  parted ; 
not  quite,  or  I should  have  seen  them  smiling  and  conscious  and  looking  at 
me.  What  a moment  that  was!  I thrill  at  the  thought  of  it.” 

Chapter  3. 

Gideon,  Stirtiarned  Jerubbaal. 

Thirteenth  century  B.  C. 

“And  the  angel  of  the  Lord  came  and  sat  under  the  oak  which  was  in 
Ophrah,  that  pertained  unto  Joash  the  Abiezrite : and  his  son  Gideon  was 
beating  out  wheat  in  the  winepress,  to  hide  it  from  the  Midianites.  And  the 
angel  of  the  Lord  appeared  unto  him,  and  said  unto  him : The  Lord  is  with 
thee,  thou  mighty  man  of  valor.  And  Gideon  said  unto  him.  Oh  my  Lord 
if  the  Lord  be  with  us,  why  then  is  all  this  befallen  us?  and  where  be  all  his 
wondrous  works  which  our  fathers  told  us  of,  saying.  Did  not  the  Lord  bring 
us  up  from  Egypt?  but  now  the  Lord  hath  cast  us  off,  and  delivered  us  into 
the  hand  of  Midian.  And  the  Lord  looked  upon  him,  and  said.  Go  in  this 


Gideon 


215 


thy  might,  and  save  Israel  from  the  hand  of  Midian : have  not  I sent  thee  ? 
And  he  said  unto  him,  Oh  Lord,  wherewith  shall  I save  Israel  ? behold,  my 
family  is  the  poorest  in  Manasseh,  and  I am  the  least  in  my  father’s  house. 
And  the  Lord  said  unto  him.  Surely  I will  be  with  thee,  and  thou  shalt  smite 
the  Midianites  as  one  man.  And  he  said  unto  him.  If  now  I have  found 
grace  in  thy  sight,  then  show  me  a sign  that  it  is  thou  that  talkest  with  me. 
Depart  not  hence,  I pray  thee,  until  I come  unto  thee,  and  bring  forth  my 
present,  and  lay  it  before  thee.  And  he  said,  I will  tarry  until  thou  come 
again.  And  Gideon  went  in,  and  made  ready  a kid,  and  unleavened  cakes 
of  an  ephah  of  meal ; the  flesh  he  put  in  a basket,  and  he  put  the  broth  in  a 
pot,  and  brought  it  out  unto  him  under  the  oak,  and  presented  it.  And  the 
angel  of  God  said  unto  him.  Take  the  flesh  and  the  unleavened  cakes,  and 
lay  them  upon  this  rock,  and  pour  out  the  broth.  And  he  did  so.  Then  the 
angel  of  the  Lord  put  forth  the  end  of  the  staff  that  was  in  his  hand  and 
touched  the  flesh  and  the  unleavened  cakes  ; and  there  went  up  fire  out  of  the 
rock  and  consumed  the  flesh  and  the  unleavened  cakes  ; and  the  angel  of 
the  Lord  departed  out  of  his  sight.  And  Gideon  saw  that  he  was  the  angel 
of  the  Lord ; and  Gideon  said,  Alas,  O Lord  God ! forasmuch  as  I have  seen 
the  angel  of  the  Lord  face  to  face.  And  the  Lord  said  unto  him.  Peace  be 
unto  thee ; fear  not : thou  shalt  not  die.  Then  Gideon  built  an  altar  there 
unto  the  Lord,  and  called  it  Jehovahshalom ; unto  this  day  it  is  yet  in 
Ophrah  of  the  Abiezrites”  [12  : 6 : 11-24]. 

Renan’s  comment  on  the  life  of  this  man  would,  were  it  taken  seriously, 
make  him,  if  not  a great,  at  all  events  a case  of  Cosmic  Consciousness.  He 
says  • “ Circumstances  of  which  we  are  ignorant  inclined  him  to  the  exclu- 

sive worship  of  Jahveh,  This  conversion  was  attributed  to  a vision,  and  it  is 
possible  that  in  the  case  of  Gideon,  as  in  that  of  Moses,  a sensible  experi- 
ence may  have  intervened.  It  would  appear  that  there  occurred  to  him  one 
of  the  apparitions  of  flame  in  which  Jahveh  is  supposed  to  reveal  himself” 
[137  : 320]. 

Nothing  definite  can  be  said  in  this  case.  Gideon’s  age  at  the  time  is 
not  known.  The  subjective  light  (if  he  experienced  it),  his  sudden  conver- 
sion from  a lower  to  a higher  religious  plane  (which  seems  pretty  certain), 
his  rapid  elevation  in  the  esteem  of  his  countrymen,  his  long  and  strenuous 
life,  his  marked  recognition  of  God,  his  refusal  to  reign  in  any  other  sense 
than  as  the  agent  of  Jahveh — all  these  point  to  the  possibility  of  his 
illumination. 


Chapter  4. 
Isaiah. 


Had  “the  greatest  of  the  Hebrew  prophets”  the  Cosmic  Sense?  It  does 
not  seem  unlikely.  As  Isaiah  lived  and  wrote  for  thirty-nine  years  after  his 
“vision”  it  might  easily  be  that  he  was  something  over  thirty  years  of  age 
at  that  time — that  is  to  say,  in  the  year  of  the  death  of  Uzziah,  B.  C.  740. 
The  vision  itself,  as  he  describes  it,  suggests  illumination — the  oncoming  of 
Cosmic  Consciousness.  Isaiah  writes : 

In  the  year  that  King  Uzziah  died  I saw 
the  Lord  sitting  upon  a throne,  high  and 
lifted  up,  and  his  train  filled  the  temple. 

Above  him  stood  the  seraphims  : each  one 
had  six  wings  ; with  twain  he  covered  his 
face,  and  with  twain  he  covered  his  feet, 
and  with  twain  he  did  fly.  And  one  cried 
unto  another,  and  said.  Holy,  Holy,  Holy 
is  the  Lord  of  hosts  ; the  whole  earth  is 
full  of  his  glory.  And  the  foundations  of 
the  threshold  were  moved  at  the  voice  of 
him  that  cried,  and  the  house  was  filled  with  smoke.  Then  said  I,  Woe  is  me  ! for  I 
am  undone  ; because  I am  a man  of  unclean  lips,  for  mine  eyes  have  seen  the  King, 
the  Lord  of  hosts.  Then  flew  one  of  the  seraphim  unto  me,  having  a live  coal  in  his 
hand,  which  he  had  taken  with  the  tongs  from  off  the  altar : and  he  touched  my  mouth 
with  it  and  said,  Lo,  this  hath  touched  thy  lips  ; and  thine  iniquity  is  taken  away,  and 
thy  sin  purged.  And  I heard  the  voice  of  the  Lord,  saying,  Whom  shall  I send,  and 
who  will  go  for  us?  Then  I said.  Here  am  I ; send  me  [Isaiah  : 6 : i-8]. 


The  chief  points  to  be  noticed  are  : (i)  He  saw 
God.  (2)  He  saw  that  God  is  the  Cosmos.  (3) 
The  expression  “the  house  was  filled  with 
smoke”  ought  (if  the  hypothesis  is  correct) 
rather  to  read  “with  light”  or  “with  flame,” 
since  it  should  refer  to  the  subjective  light ; but 
it  seems  doubtful  whether  the  Hebrew  word  Ashan 
ever  means  “light”  or  “flame.”  If,  however, 
it  is  connected  philologically  with  the  Sanskrit 
A^man  it  ought  to  be  capable  of  bearing  an 
analogous  interpretation.  (4)  He  loses  the  sense 
of  sin. 


Chapter  5. 

The  Case  of  Li  R. 

The  above  named,  who  is  commonly  called  Lao-tsze  (the  old  philosopher)^ 
was  born  about  604  B.  C.,  in  Honan,  China.  For  part  of  his  hfe,  perhaps  a 
large  part,  he  was  curator  in  the  Royal  Library.  Kung-fU-tse  (Confucius) 
visited  Li  in  517,  when  he  (Li)  was  in  his  eighty-eighth  year.  In  the  course 
of  their  conversation  Li  said  to  Kung : “The  men  about  whom  you  talk  are 
dead  and  their  bones  are  mouldered  to  dust ; only  their  words  are  left. 
Moreover  when  the  superior  man  gets  his  opportunity  he  mounts  aloft ; but 
when  the  time  is  against  him  he  is  carried  along  by  the  force  of  circum- 
stances. I have  heard  that  a good  merchant,  though  he  have  rich  treasures 


Li'  R 


217 


safely  stored,  appears  as  if  he  were  poor;  and  that  the  superior  man,  though 
his  virtue  be  complete,  is  yet  to  outward  seeming,  stupid.  Put  away  your 
proud  air  and  many  desires — your  insinuating  habit  and  wild  will.  They 
are  of  no  advantage  to  you;  this  is  all  I have  to  tell  you.”  Kung  is  made  to 
say  to  his  disciples  after  the  interview;  “I  know  birds  can  fly,  fish  swim  and 
animals  run.  But  the  runner  may  be  snared,  the  swimmer  hooked,  and  the 
flyer  shot  by  the  arrow.  But  there  is  the  dragon  : I cannot  tell  how  he 

mounts  on  the  wind  through  the  clouds  and  rises  to  heaven.  To-day  I have 
seen  Lao-tsze,  and  can  only  compare  him  to  the  dragon”  [166:34].  It 
seems  to  have  been  after  this  meeting  that  Lao-tsze  wrote  his  book  on  the 
Tao  and  its  attributes  in  five  thousand  characters.  After  writing  the  book 
he  is  said  to  have  gone,  away  toward  the  northwest.  It  is  not  known  when 
or  where  he  died. 

What  is  this  Tao  ? It  is  said  to  keep  those  who  possess  it  young.  A 
famous  Taoist,  an  old  man,  is  represented  as  being  addressed  as  follows : 
“You  are  old,  sir,  while  your  complexion  is  like  that  of  a child;  how  is  it 
so?”  And  the  reply  is  : “I  became  acquainted  with  the  Tao”  [166:24]. 
In  the  first  translation  of  the  Tao  Teh  King  into  any  Western  language  Tao 
is  taken  in  the  sense  of  Ratio  or  the  Supreme  Reason.  Abel  Remusat’s  ac- 
count of  the  character  Tao  is:  “It  does  not  seem  possible  to  me  to  translate 
this  word  except  by  Logos  in  the  triple  sense  of  Sovereign  Being,  Reason 
and  the  Word.”  Remusat’s  successor  in  the  chair  of  Chinese  at  Paris, 
Stanislas  Julien,  who  made  a translation  of  the  Tao  Teh  King,  decided  that 
it  was  impossible  to  understand  by  Tao  Primordial  Reason  or  Sublime 
Intelligence,  and  concluded  that  the  Tao  was  devoid  of  action,  of  thought,  of 
judgment  and  of  intelligence — in  fact,  he  seems  (without  saying  so)  to  have 
made  the  word  synonymous  (as  it  doubtless  is)  with  Nirvana  [166  : 12]. 
Finally  he  translates  it  “away”  or  “the  way,”  in  the  sense  of  “I  am  the 
way,  the  truth  and  the  life,”  and  so  again  it  becomes  synonymous  with 
“Christ,”  with  “Nirvana”  and  with  Cosmic  Consciousness. 

Lao-tsze  speaks  of  certain  results  which  flow  from  the  cultivation  of  the 
Tao,  and  if  we  will  rightly  understand  his  language  we  shall  find  that  it 
holds  good  of  those  who  have  the  Cosmic  Sense.  He  says : “ He  who  is 

skillful  in  managing  his  life  travels  on  land  without  having  to  shun  rhinoce- 
ros or  tiger,  and  enters  a host  without  having  to  avoid  buff  coat  or  sharp 
weapon.  The  rhinoceros  finds  no  place  in  him  into  which  to  thrust  its  horn, 
nor  the  tiger  a place  in  which  to  fix  its  claws,  nor  the  weapon  a place  to 
admit  its  point.  And  for  what  reason  ? Because  there  is  in  him  no  place  of 
death.”  And  again  : “ He  who  has  in  himself  abundantly  the  attributes  (of 


2i8 


Cosmic  Consciousness 


the  Tao)  is  like  an  infant.  Poisonous  insects  will  not  sting  him  ; fierce 
beasts  will  not  seize  him  ; birds  of  prey  will  not  strike  him  [i66  : 25]. 

To  come  down  to  our  own  day,  here  in  America,  to  illustrate  this  passage. 
The  writer  has  seen  Walt  Whitman  on  Long  Island,  New  York,  remain  on  a 
verandah  a whole  long  summer  evening,  the  air  being  literally  loaded  with 
mosquitoes.  These  would  settle  upon  him  in  large  numbers,  but  he  did  not 
appear  to  notice  them.  From  time  to  time  he  waved  a palm  leaf  fan  which 
he  held  in  his  hand,  but  did  not  use  it  or  his  other  hand  to  drive  away 
or  kill  any  of  the  mosquitoes.  He  did  not  appear  to  be  bitten  or  in  any  way 
annoyed  by  the  small  creatures,  who  were  driving  the  rest  of  the  party 
almost  wild.  It  is  well  known  that  Walt  Whitman  came  and  went  freely 
and  with  impunity  for  years,  off  and  on  as  he  pleased,  among  the  most  dan- 
gerous people  of  New  York.  It  has  never  been  said  that  he  was  at  any  time 
molested  or  even  spoken  roughly  to.  As  to  the  life  of  the  possessor  of  the 
Tao  (if  that  is  Cosmic  Consciousness)  being  indestructible  by  tigers,  or  other 
wild  beasts  or  armed  men,  that  is  the  simple  truth. 

Again  it  is  said  of  the  Tao  that  its  “ highest  excellence  is  like  that  of 
water.  The  excellence  of  water  appears  in  its  benefiting  all  things,  and  in 
its  occupying,  without  striving  to  the  contrary,  the  low  ground  which  all 
men  dislike.  Hence  (its  way)  is  near  to  that  of  the  Tao.  There  is  nothing 
in  the  world  more  soft  and  weak  than  water,  and  yet  for  attacking  things  that 
are  firm  and  strong  there  is  nothing  that  can  take  precedence  of  it.  Every 
one  in  the  world  knows  that  the  soft  overcomes  the  hard,  and  the  weak  the 
strong,  but  no  one  is  able  to  carry  it  out  in  practice”  [166  : 30-1]. 

So  Whitman  says  of  the  Cosmic  Sense:  “What  is  commonest,  cheapest, 

meanest,  easiest,  is  Me.”  And  again:  “There  is  nothing  so  soft  but  it  makes 
a hub  for  the  w’heeled  universe.” 

It  is  said  further  that:  “It  is  the  way  of  the  Tao  to  act  without  (thinking 
of)  acting,  to  conduct  affairs  without  (feeling)  the  trouble  of  them,  to  taste 
without  discerning  any  flavor,  to  consider  the  small  as  great,  and  the  few  as 
many,  and  to  recompense  injury  with  kindness”  [166  : 31]. 

Here  follow  a few  passages  from  Li  R’s  book,  the  Tao  Teh  King,  accom- 
panied by  parallel  passages  from  the  sayings  or  writings  of  other  men  pos- 
sessed of  Cosmic  Consciousness: 


Ordinary  men  look  bright  and  intelli- 
gent, while  I alone  seem  to  be  benighted. 
They  look  full  of  discrimination,  while  I 
alone  am  dull  and  confused.  I seem  to  be 


“ Behold  this  swarthy  face,  these  gray  eyes, 

This  beard,  the  white  wool  unclipt  upon  my  neck. 
My  brown  hands  and  the  silent  manner  of  me 
without  charm”  [193  : 105]. 


Li  R 


219 


carried  about  as  on  the  sea,  drifting  as  if  I “The  foxes  have  holes,  and  the  birds  of  the 
had  nowhere  to  rest.  All  men  have  their  heaven  have  nests  ; but  the  son  of  man  hath  not 
spheres  of  action,  while  I alone  seem  dull  '^here  to  lay  his  head  [14. 8 . 20]. 
and  incapable,  like  a rude  borderer.  (Thus) 

I alone  am  different  from  other  men,  but  I value  the  nursing-mother  [the  Taol 
[166:63]. 

The  partial  becomes  complete  ; the 
crooked,  straight ; the  empty,  full  ; the 
worn  out,  new.  He  whose  (desires)  are 
few  gets  them ; he  whose  (desires)  are 
many  goes  astray  [166:65]. 

The  Tao,  considered  as  unchanging,  has 
no  name.  Though  in  its  primordial  sim- 
plicity it  may  be  small,  the  whole  world 
dares  not  deal  with  (one  embodying)  it  as  a 
minister.  If  a feudal  prince  or  king  could 
guard  or  hold  it,  all  would  spontaneously 
submit  themselves  to  him.  Heaven  and 

earth  (under  his  guidance)  unite  together  and  send  down  the  sweet 
without  the  directions  of  men,  reaches  equally  everywhere  as  of  its 

[166:74]. 

To  him  who  holds  in  his  hands  the 
Great  Image  (of  the  invisible  Tao)  the 
whole  world  repairs.  Men  resort  to  him, 
and  receive  no  hurt,  but  (find)  rest,  peace, 
and  the  feeling  of  ease.  Music  and  dain- 
ties will  make  the  passing  guest  stop  (for  a 

time).  But  though  the  Tao  as  it  comes  from  the  mouth  seems  insipid  and  has  no 
flavor,  though  it  seems  not  worth  being  looked  at  or  listened  to,  the  use  of  it  is  in- 
exhaustible [166  : 77]. 

“ In  vain  the  speeding  or  shyness, 

In  vain  objects  stand  leagues  off  and  assume 
manifold  shapes’’  [193  : 54]. 

“ I but  use  you  a minute,  then  I resign  you, 
stallion. 

Why  do  I need  your  paces  when  I myself 
gallop  them  ? 

Even  as  I stand  or  sit  passing  faster  than  you” 

[193  : 55]- 

“What  is  commonest,  cheapest,  meanest,  easiest,  is  Me”  [193  : 39]. 

“Will  you  seek  afar  off?  You  surely  come  back  at  last”  [193  : 175]. 


“The  felon  steps  forth  from  the  prison,  the  in- 
sane becomes  sane  . . . the  throat  that  was 
unsound  is  sound,  the  lungs  of  the  consumptive 
are  resumed,  the  poor  distressed  head  is  free” 
[193  : 332]. 

“ It  is  like  a grain  of  mustard  seed,  which,  when 
it  is  sown  upon  the  earth,  though  it  be  less  than 
all  the  seeds  that  are  upon  the  earth,  yet  when  it 
is  sown,  groweth  up  and  becometh  greater  than 
all  the  herbs,  and  putteth  out  great  branches  ; so 
that  the  birds  of  the  heaven  can  lodge  under  the 
shadow  thereof”  [15:4:31]. 


dew,  which, 
own  accord 


“The  natural  man  receiveth  not  the  things  of 
the  spirit  of  God  [of  the  Cosmic  Sense] , for  they 
are  foolishness  unto  him”  [20  : 2 : 14].  The 
teachings  of  the  Cosmic  Sense  are  always  taste- 
less and  insipid  at  first,  but  their  use  “is  inex- 
haustible.” 


Without  going  outside  his  door,  one 
understands  (all  that  takes  place)  under 
the  sky ; without  looking  out  from  his 
window,  one  sees  the  Tao  of  heaven.  The 
farther  that  one  goes  out  (from  himself) 
the  less  he  knows  [166  : 89]. 


He  who  gets  as  his  own  all  under 
heaven  does  so  by  giving  himself  no 
trouble  (with  that  end).  If  one  takes 
trouble  (with  that  end)  he  is  not  equal  to 
getting  as  his  own  all  under  heaven  [166  : 
90]. 


“To  see  no  possession  but  you  may  possess  it, 
enjoying  all  without  labor  or  purchase,  ab- 
stracting the  feast  yet  not  abstracting  one 
particle  of  it. 

To  take  the  best  of  the  farmer’s  farm  and  the  rich 
man’s  elegant  villa,  and  the  chaste  blessings 
of  the  well  married  couple,  and  the  fruits  of 
orchards  and  the  flowers  of  gardens. 

To  gather  the  minds  of  men  out  of  their  brains, 
the  love  out  of  their  hearts  ” [193  : 127]. 


220 


Cosmic  Consciousness 


He  who  has  in  himself  abundantly  the 
attributes  (of  the  Tao)  is  like  an  infant. 
Poisonous  insects  will  not  sting  him;  birds 
of  prey  will  not  strike  him  [i66  : 99). 

He  who  knows  (the  Tao)  does  not 
(care  to)  speak  (about  it) ; he  who  is 
(ever  ready  to)  speak  about  it  does  not 
know  it.  He  (who  knows  it)  will  keep 
his  mouth  shut  and  close  the  portals  (of 
his  nostrils).  He  will  blunt  his  sharp 
points  and  unravel  the  cemplications  of 
things  ; he  will  attemper  his  brightness, 
and  bring  himself  into  agreement  with 
the  obscurity  (of  others).  This  is  called 


“ Whosoever  shall  not  receive  the  kingdom  o 
God  as  a little  child,  he  shall  in  no  wise  enter 
therein  [15  : 10  : 15]. 


It  is  curious  that  men  with  Cosmic  Conscious- 
ness will  not  speak  of  it.  Years  ago,  when  the 
writer  was  as  intimate  with  Walt  Whitman  as  he 
ever  was  with  any  of  his  brothers  he  tried  hard  to 
get  Whitman  to  tell  him  something  about  it  (for  he 
knew  well  there  was  something  special  to  tell  and 
Whitman  knew  that  he  knew),  but  he  could  never 
extract  a word  from  the  poet.  These  men  put  it 
in  their  writings  in  an  impersonal  manner,  but  will 
hardly  ever  speak  face  to  face  of  their  personal 
experiences  ; these  are  too  sacred  to  be  dealt  with 
in  that  manner. 


the  Mysterious  Agreement.”  (Such 
an  one)  cannot  be  treated  familiarly  or  distantly ; he  is  beyond  all  consideration  of 
profit  or  injury — of  nobility  or  meanness ; he  is  the  noblest  man  under  heaven 
[166  : 100] . 


(Its)  admirable  words  can  purchase 
honor ; (its)  admirable  deeds  can  raise 
their  performer  above  others.  Even  men 
who  are  not  good  are  not  abandoned  by  it 
[166  : 105] . 

(It  is  the  way  of  the  Tao)  to  act  without 
(thinking  of)  acting  ; to  conduct  affairs 
without  (feeling  the)  trouble  of  them  ; to 

taste  without  discerning  any  flavor ; to  consider  what  is  small  is  great,  and  a few  as 
many;  and  to  recompense  injury  with  kindness  [166  : 106]. 

That  whereby  the  rivers  and  seas  are 


“Then  came  Peter  and  said  to  him.  Lord,  how 
oft  shall  my  brother  sin  against  me  and  I forgive 
him  ? Until  seven  times  ? Jesus  said  unto  him, 
I say  not  unto  thee,  until  seven  times,  but  until 
seventy  times  seven  ’’  [14  : 18  ; 21]. 

“But  I say  unto  you.  Love  your  enemies,  and 
pray  for  them  that  persecute  you  ’’  [14  : 5 : 44]. 


“ Whosoever  would  become  great  among  you 
shall  be  your  minister  ; and  whosever  would  be 
first  among  you  shall  be  your  servant”  [14  : 20  : 
26]. 


able  to  receive  the  homage  and  tribute  of 
all  the  valley  streams,  is  their  skill  in  being 
lower  than  they  ; it  is  thus  that  they  are 
the  kings  of  them  all.  So  it  is  that  the 
sage  (ruler),  wishing  to  be  above  men,  puts  himself  by  his  words  below  them,  and, 
wishing  to  be  before  them,  places  his  person  behind  them  [166  : 109]. 

All  the  world  says  that,  while  my  Tao 

is  great,  it  yet  appears  to  be  inferior  (to  Consider  and  conrpare  the  lives  and  teachings 
^ \ -NT  • • of  Gautama,  Jesus,  Paul,  Whitman,  Carpenterand 

Other  systems  of  teaching).  Now  it  is  nearly  all  the  great  cases, 
just  its  greatness  that  makes  it  seem  to  be 

inferior.  If  it  were  like  any  other  (system),  for  long  would  its  smallness  have  been 
known  ! 

But  I have  three  precious  things  which  I prize  and  hold  fast.  The  first  is  gentle- 
ness ; the  second  is  economy,  and  the  third  is  shrinking  from  taking  precedence  of 
others. 

With  that  gentleness  I can  be  bold ; with  that  economy  I can  be  liberal ; shrinking 
from  taking  precedence  of  others,  I can  become  a vessel  of  the  highest  honor.  Nowa- 
days they  give  up  gentleness  and  are  all  for  being  bold ; economy,  and  are  all  for  being 
liberal ; the  hindmost  place,  and  seek  only  to  be  foremost ; (all  of  which  the  end  is) 
death  [166  : 1 10] . 


Socrates 


221 


Sincere  words  are  not  fine ; fine  words 
are  not  sincere  ; those  who  are  skilled  (in 
the  Tao)  do  not  dispute  (about  it) ; the  dis- 
putatious are  not  skilled  in  it.  Those 
who  know  (the  Tao)  are  not  extensively 
learned ; the  extensively  learned  do  not 
know  it  [l66  : 123] . 


“ Logic  and  sermons  never  convince  ” [193  : 

53]. 

‘ ‘ I cannot  beguile  the  time  with  talk, 

In  the  learned  coterie  sitting  constrained  and  still, 
for  learning  inures  not  to  me  ” [193  : 249]. 

“ If  any  man  thinketh  that  he  is  wise  among 
you  in  this  world,  let  him  become  a fool,  that  he 
may  become  wise”  [20  : 3 : 18]. 


Chapter  6. 


Socrates. 


Both  by  his  moral  qualities  and  intellectual  gifts,  Socrates  seems  to  take 
rank  with  the  foremost  men  of  all  history.  But  it  would  be  obviously  absurd 
to  argue  that  because  of  these  facts  he  was  a case  of  Cosmic  Consciousness, 
and  that  among  the  marks  of  Cosmic  Consciousness  are  moral  elevation  and 
intellectual  enlightenment.  Xenophon  tells  us  that  Socrates  claimed  that 
“intimations  were  given  him  by  a God  ” [201  ; 350].  He  says  that  “Socra- 
tes had  been  admired  beyond  all  men  for  the  cheerfulness  and  tranquillity 
with  which  he  lived”  [201  : 505],  and  he  further  quotes  Socrates  as  saying ; 
“ I would  not  admit  to  any  man  that  he  has  lived  either  better  or  with  more 
pleasure  than  myself”  [201  : 506].  These  indications,  without  being  abso- 
lute, suggest  strongly  that  Socrates  had  the  Cosmic  Sense.  It  is  well  known 
that  he  had  exceptional  health  and  constitutional  strength,  and  it  seems  that 
at  the  time  of  his  death,  though  over  seventy  years  of  age,  both  his  mind 
and  body  were  as  vigorous  as  ever.  Also  it  seems  clear  that  he  had  a very 
strong  conviction  of  immortality,  though  possibly  this  did  not  amount  to  the 
sense  of  immortality  which  belongs  to  Cosmic  Consciousness.  His  optimism, 
also  one  of  the  marks  of  the  Cosmic  Sense,  must  not  be  forgotten,  nor  must 
his  far  more  than  average  personal  attractiveness.  The  phenomenon  of  the 
“sign,”  “voice,”  “god,”  “genius”  or  “daemon”  is  said  to  have  dated  from 
his  early  years. 

On  the  other  hand,  Lelut  [88  : 313]  dates  what  he  considers  as  Socrates’ 
insanity*  from  the  siege  of  Potidaea,  B.  C.  429,  when  Socrates  would  have 
been  about  forty  years  old.  What  happened  on  this  occasion  is  given  as 
follows  in  the  “Symposium”  [127  : 71]  : “One  morning  he  was  thinking 

about  something  which  he  could  not  resolve ; he  would  not  give  it  up,  but 
continued  thinking  from  early  dawn  until  noon.  There  he  stood,  fixed  in 


* For  Lelut  is  a typical  “common  sense”  man  and  to  him  all  mystics  are  lunatics. 


222 


Cosmic  Consciousness 


thought ; and  at  noon  attention  was  drawn  to  him,  and  the  rumor  ran 
through  the  wondering  crowd  that  Socrates  had  been  standing  and  thinking 
about  something  ever  since  the  break  of  day.  At  last,  in  the  evening,  after 
supper,  some  lonians,  out  of  curiosity  (I  should  explain  that  this  was  not  in 
winter  but  in  summer),  brought  out  their  mats  and  slept  in  the  open  air  that 
they  might  watch  him  and  see  whether  he  would  stand  all  night.  There  he 
stood  all  night  until  the  following  morning ; and,  with  the  return  of  light, 
he  offered  up  a prayer  to  the  sun  and  went  his  way.” 

If,  now,  we  accept  this  narrative  as  fact  we  shall  possibly  prefer  Elam’s 
explanation  of  it  to  that  of  Lelut.  It  runs:  “It  is  not  impossible  that  he 

who  had  turned  his  back  upon  an  old,  wornout,  effete  system  of  philosophy, 
and  who  out  of  the  depths  of  his  own  thought  had  eliminated  the  great 
truths  of  the  immortality  of  the  soul,  and  the  certainty  of  a future  state  of 
rewards  and  punishments ; who  from  a chaotic  polytheism  had  arrived  at  the 
belief  in  One  God,  the  Creator  and  upholder  of  all  things — it  is  not  impos- 
sible that  such  a man  may  have  been  so  wrapt  and  lost  in  the  opening  im- 
mensity and  profundity  of  these  considerations  as  to  become  insensible  to 
surrounding  objects  for  even  so  long  a time  as  is  here  mentioned  ” [88  : 

314]- 

Let  us  add  the  testimony  of  Balzac  in  “Louis  Lambert”  [5  : 127],  in 
which  a state  analogous  to  catalepsy  is  described  as  accompanying  illumina- 
tion in  that  case. 

If  we  put  all  the  facts  together — the  age  of  Socrates  at  the  time,  the 
character  of  the  man  physically,  intellectually  and  morally — we  may  not  be 
far  wrong  if  we  conclude  that  he  belonged  to  the  order  of  men  of  which 
this  volume  treats. 

Chapter  7. 

Roger  Bacon. 

1 2 14-1294  (?). 

Neither  this  nor  any  other  man  should  be  classed  among  the  members  of 
the  new  race  because  he  had  an  extraordinary  wit,  for  some  of  the  greatest 
human  intellects  are  clearly  outside  Cosmic  Consciousness ; neither  would 
any  extraordinary  development  of  this  faculty  alone  lead  a man  into  it.  It 
is  not,  then,  because  of  his  intelligence,  extraordinary  as  this  seems  to  have 
been,  that  the  question.  Was  Roger  Bacon  a case  of  Cosmic  Consciousness? 
is  raised  here.  On  the  other  hand,  unfortunately,  no  details,  such  as  instan- 


223 


Roger  Bacon 

taneous  illumination  or  the  subjective  light,  have  come  down  to  us  as  having 
existed  in  this  case.  All  we  have  are  references  of  Bacon’s  to  a certain  “ Mas- 
ter Peter,”  from  whom  he  received  extraordinary  assistance  in  his  philosophi- 
cal work.  And  the  question  is.  Does  not  this  Master  Peter  bear  the  same 
relation  to  Bacon  that  Christ  bore  to  Paul,  Beatrice  to  Dante,  Seraphita  to 
Balzac,  Gabriel  to  Mahommed?  For  we  must  never  forget  the  essential 
quality  of  the  Cosmic  Conscious  mind. 

This,  then,  according  to  Charles  [58],  is  the  way  matters  stood  between 
Bacon  and  Master  Peter.  Let  each  judge  for  himself  who  or  what  Master 
Peter  may  have  been.  Charles  has  been  speaking  of  the  intellectual  stir  and 
life  of  the  time,  and  goes  on  : “ In  the  midst  of  it  all  under  what  flag  shall  the 
Oxford  student  fight  ? What  master  shall  he  choose  among  so  many  illustri- 
ous doctors?  He  contemplates  at  its  most  brilliant  focus  this  science  of 
which  his  contemporaries  are  so  proud,  and  the  sentiment  he  feels  is  not 
enthusiasm  but  scorn.  He  listens  to  the  most  eloquent  voices,  but  for  mas- 
ter he  chooses  not  an  Alexander  of  Hales,  or  an  Albert,  but  an  obscure  per- 
son of  whom  history  knows  nothing.  This  apparent  renaissance  seems  to 
him  a veritable  decadence.  To  him  these  Dominicans  and  Franciscans  are 
ignorant  men  when  compared  with  Robert  de  Lincoln  and  his  friends,  and 
the  moderns  generally  barbarians  as  contrasted  with  the  Greeks  and  the 
Arabs.  Experience,  he  thinks,  is  worth  more  than  all  the  writings  of  Aris- 
totle, and  a little  grammar  and  mathematics  more  useful  than  all  the  meta- 
physics of  the  schools.  So  he  applied  himself  passionately  to  these  disdained 
sciences.  He  learns  Arabic,  Greek,  Hebrew,  Chaldee — four  languages — in 
an  age  in  which  Albert  knew  only  one  of  them  and  in  which  St.  Thomas  is 
glad  to  use  the  bad  translations  of  William  de  Morbeke.  He  reads  with 
avidity  the  books  of  the  ancients,  studies  mathematics,  alchemy,  optics. 
Before  reforming  the  education  of  his  age  he  reconstructs  his  own  education, 
and  to  this  end  associates  himself  with  mathematicians  and  obscure  savants 
in  preference  to  the  most  renowned  philosophers.  Alexander  de  Hales  in- 
spires him  with  nothing  but  scorn.  Albert,  in  his  eyes,  is  ignorant  and  pre- 
sumptuous, and  his  influence  fatal  to  the  epoch  over  which  its  dominance 
extends.  William  of  Auvergne  alone  merits  respect.  The  friends  whom  he 
values  are  less  celebrated  persons — William  of  Shirwood,  according  to  him, 
much  more  learned  than  Albert ; Campano  de  Novarre,  mathematician  and 
arithmetician;  Nicolas,  tutor  of  Amansy  de  Montfort ; John  of  London, 
believed  by  Jeff  to  be  John  Peckham,  and,  above  all,  the  most  unknown, 
according  to  him,  the  most  learned  of  the  men  of  that  time,  him  whom  he 


224 


Cosmic  Consciousness 


venerates  as  his  master,  admires  as  the  living  example  of  true  science  and 
whom  he  names  ‘ Master  Peter.’ 

“ If  we  judge  by  the  portrait  Bacon  has  drawn  of  him,  this  is  a singular 
person.  Master  Peter  is  a solitary,  as  careful  to  avoid  renown  as  others  to 
seek  it ; taking  pains  to  veil  and  hide  his  science  from  men,  and  who  refuses 
men  the  truth  which  they  are  not  worthy  to  receive.  Master  Peter  does  not 
belong  to  any  of  the  powerful  church  orders  of  the  day  ; he  does  not  teach, 
and  desires  neither  students  nor  admirers ; he  shuns  the  importunity  of  the 
vulgar.  He  is  proud,  and  to  his  disdain  of  the  crowd  he  unites  an  immense 
faith  in  himself.  He  lives  isolated,  content  with  the  mental  wealth  he  has, 
which  he  could  multiply  many  times  if  he  desired  so  to  do.  Did  he  deign 
to  fill  a professor’s  chair  the  whole  world  would  come  to  Paris  to  hear  him ; 
should  he  be  willing  to  attach  himself  to  some  sovereign  no  treasury  could 
pay  the  value  of  his  marvellous  science.  But  he  despises  the  mass  made  up 
of  madmen  tainted  with  the  subtleties  of  law,  charlatans  who  by  their  soph- 
isms dishonor  philosophy,  render  medicine  ridiculous  and  falsify  theology 
itself.  The  most  clear-sighted  of  them  are  blind,  or  should  they  make  vain 
efforts  to  use  their  eyes  the  truth  dazzles  them.  They  are  like  bats  in  the 
twlight — the  less  light  there  is  the  better  they  see.  He  alone  looks  face  to 
face  at  the  radiant  sun.  Hidden  in  a retreat  which  gives  him  security  with 
silence.  Master  Peter  leaves  to  others  long  discourses  and  the  war  of  words 
to  give  himself  up  to  the  study  of  chemistry,  the  natural  sciences,  mathe- 
matics, medicine,  and,  above  all,  experience,  of  which  he  alone  in  this  age 
realizes  the  importance.  His  disciple  salutes  him  by  the  name  of  ‘ Master 
of  Experience,’  which  replaces  in  his  case  the  ambitious  and  sonorous  titles 
of  the  other  doctors. 

“ Experience  reveals  to  him  the  secrets  of  nature,  the  curative  art,  celestial 
phenomena  and  their  relation  to  those  of  earth  ; he  disdains  nothing  and 
does  not  shrink  from  applying  science  to  the  realities  of  the  common  earth  ; 
he  would  blush  if  he  found  a layman,  an  old  woman,  a soldier  or  a peasant 
better  informed  than  himself  in  matters  that  concern  each. 

“To  cast  and  forge  metals,  to  manipulate  silver,  gold  and  all  minerals,* 
to  invent  deadly  instruments  of  war,  new  arms,  to  make  a science  of 
agriculture  and  of  the  labor  of  the  rustic,  not  to  neglect  surveying  nor 
the  art  of  building,  to  seek  with  diligence  the  basis  of  truth  hidden  even 
under  the  charms  of  the  sorcerer,  under  the  impostures  and  artifices  of  jug- 


* “ In  the  labor  of  engines  and  trades  and  the  labor  of  fields  I find  the  developments,  and  find 
the  eternal  meanings”  [193  : 169]. 


Pascal 


225 


glers — this  is  the  work  to  which  he  has  devoted  his  life.  He  has  examined 
all,  learned  all,  separated  everywhere  the  true  from  the  false,  and  through 
the  void  and  sterile  wilderness  has  discovered  a practicable  route.  Is  it 
desired  to  hasten  the  progress  of  science?  Here  is  the  only  man  equal  to 
the  task.  Should  he  make  up  his  mind  to  divulge  his  secrets,  kings  and 
princes  would  crown  him  with  honors  and  gifts,  and  in  an  expedition  against 
the  infidel  he  would  render  more  service  to  St.  Louis  than  half — yes,  than 
all — his  army.* 

“It  is  from  this  great  unknown,  this  undiscovered  genius,  whose  name  has 
remained  unregistered  in  the  history  of  science,  that  (according  to  him) 
Bacon  learned  languages,  astronomy,  mathematics,  experimental  science, 
everything,  in  fact,  that  he  knew.  Compared  with  this  Master  Peter,  the 
students,  professors,  writers,  masters,  thinkers  of  the  universities  were  dull, 
lumpish,  insensate  [compare  Paul,  Bacon,  Behmen,  Mohammed ; it  is  indeed 
the  universal  testimony  that  when  the  Cosmic  Sense  appears  the  wisdom  of 
self  consciousness  is  reduced  to  dust  and  ashes] . The  piety  of  Bacon  to- 
ward his  unknown  master  ought  to  rescue  this  latter  from  the  obscurity  in 
which  he  is  buried,  but  it  seems  impossible  to  identify  him  among  the 
infinite  number  of  savants  of  the  same  name  who  are  to  be  found  in  the 
catalogues  ” [58  : 14  et  seq.]. 


Chapter  8. 

Blaise  Pascal. 

1623-1772. 

He  was  born  on  the  19th  of  June,  1623.  As  a child,  boy  and  young 
man,  he  was  exceptionally  precocious — in  this  respect  comparable  to  Bacon. 
It  is  said  that,  although  his  parents  endeavored  to  restrain  his  mental  devel- 
opment, yet  “ at  the  age  of  ten  he  had  propounded  an  acoustic  theory  in 
advance  of  the  views  then  entertained  ; at  twelve  he  had  evolved  geometry 
from  his  own  reflections ; and  at  fifteen  he  composed  a treatise  on  conic  sec- 
tions which  Descartes  refused  to  believe  in  as  having  proceeded  from  so 
young  a mind”  [88  : 329]. 

Pascal’s  health  was  all  his  life  delicate.  He  was  probably  always  a per- 
fectly moral  man,  though  fond  of  gaiety  and  the  social  pleasures  of  his  time 
and  country. 


*The  above  account  of  Master  Peter  is  collected  by  Charles  from  Bacon’s  “Opus  Tertium,” 
“Opus  Minus,”  his  “ De  Septem  Peccatis,”  and  other  works. 


226 


Cosmic  Consciousness 


He  gave  abundant  evidence  throughout  his  whole  life  that  he  possessed 
in  an  unusual  degree  the  mental  honesty  and  earnestness  that  seems  always 
to  belong  to  those  who  attain  to  the  Cosmic  Sense. 

In  November,  1654,  being  then  thirty-one  and  a half  years  old,  some- 
thing happened  which  radically  altered  Pascal’s  life.  From  that  date  he 
practically  abandoned  the  world  and  became  and  remained,  until  his  death, 
markedly  religious  and  charitable.  From  that  date,  however,  his  life  was  very 
secluded  and  few  details  appear  to  be  known. 

Bright  as  his  intellect  was  before  November,  1654,  il^  was  still  brighter 
afterwards.  About  a year  subsequent  to  that  date  he  began  the  “ Provincial 
Letters,”  and  later  wrote  his  “Pensees,”  both  of  which  works  (though  the 
latter  is  only  a series  of  notes  for  a book  to  be  written)  show  extraordinary 
mental  qualities.  It  is  safe  to  say  that  he  could  not  have  written  either  of 
them  before  the  above  date. 

A few  days  after  Pascal’s  death  a servant  felt  by  chance  something  hard 
and  thick  under  the  cloth  of  his  doublet.  Ripping  the  seam  in  the  neigh- 
borhood he  found  a folded  parchment,  and  within  this  a folded  paper. 
These  both  bore  writing  in  Pascal’s  hand,  the  words  of  which  are  those  here 
given.  Both  parchment  and  paper  were  taken  to  Pascal’s  sister,  Madame 
Perier,  who  showed  them  to  some  friend.  They  all  saw  at  once  that  these 
words  thus  written  by  Pascal  in  duplicate  and  preserved  by  him  with  so 
much  care  and  trouble  (removing  them  himself,  as  he  did,  from  garment  to 
garment),  must  have  had  in  his  eyes  a profound  meaning.  Some  time  after 
the  death  of  Madame  Perier  (which  happened  twenty-five  years  after  the 
death  of  her  brother),  her  children  communicated  the  documents  to  a friar, 
who  was  an  intimate  friend  of  the  family.  He  copied  the  document  and 
wrote  some  pages  of  commentary  upon  it,  to  which  Marguerite  Perier  added 
some  further  pages.  These  commentaries  are  now  lost,  as  is  also  the  parch- 
ment. The  paper  copy,  however,  in  Pascal’s  hand,  is  still  extant  in  the  Bib- 
liotheque  Nationale,  Paris.  It  was  Cordocet  who  gave  the  document  the 
name  of  “Pascal’s  Mystic  Amulette”  [112a  : 156]. 

Translated  into  English  the  words  of  the  amulet  are  as  follows:  “The 

year  of  grace  1654,  23  November,  day  of  St.  Clement,  Pope  and  Martyr. 
From  about  half-past  ten  in  the  evening  until  about  half-past  twelve,  mid- 
night, FIRE.  God  of  Abraham,  God  of  Isaac,  God  of  Jacob,  not  of  the 
philosophers  nor  of  the  Wise.  Assurance,  joy,  assurance,  feeling,  joy,  peace. 
God  of  Jesus  Christ,  my  God  and  thy  God.  Thy  God  shall  be  my  God. 
Forgotten  of  the  world  and  of  all  except  God.  He  is  only  found  in  the 
ways  taught  in  the  Gospel.  The  sublimity  of  the  human  soul.  Just 


Pascal 


227 


Father  the  world  has  not  known  thee  but  I have  known  thee.  Joy,  joy,  joy, 
tears  of  joy.  I do  not  separate  myself  from  thee.  They  left  me  behind,  me 
a fountain  of  living  water.  My  God  do  not  leave  me.  Let  me  not  be  sepa- 
rated from  thee  eternally.  This  is  eternal  life  that  they  should  know  thee  the 
only  true  God  and  him  whom  thou  hast  sent.  Jesus  Christ — Jesus  Christ. 
I have  separated  myself  from  him ; I have  fled,  renounced,  crucified  him. 
Let  me  not  be  forever  separated  from  him.  One  is  saved  only  by  the  teach- 
ing of  the  Gospel.  Reconciliation  total  and  sweet.  Total  submission 
to  Jesus  Christ  and  to  my  director.  Continual  joy  for  the  days  of  my 
life  on  earth.  I shall  not  forget  what  you  have  taught  me.  Amen.”* 

No  one  who  has  read  this  book  so  far  will  have,  I think,  the  least  doubt 
as  to  the  meaning  of  the  words  of  the  amulet. 

The  subjective  light  was  evidently  strongly  marked.  Immediately  follow- 
ing it  comes  the  sense  of  liberation,  salvation,  joy,  content,  intense  thank- 
fulness. Then  the  realization  of  the  grandeur  of  the  human  soul,  immedi- 
ately followed  by  the  rapture  of  the  realization  of  God.  He  glances  back 
and  sees  how  futile  his  life  and  ambitions  have  so  far  been.  Then  realizes 
his  present  reconcilement  with  the  cosmos  and  that  the  rest  of  his  life  must 
be  continual  joy. 


* Lelut  [112a  : 154]  gives  the  exact  words  of  the  amulet,  their  forfti  and  arrange7nent,  as  follows 


L’an  de  grace  1654 
Lundy  23®  nov^  jour  de  S‘  Clement 
Pape  et  m.  et  autres  au  martirologe  Remain 
veille  de  St.  Crisogone  m.  et  autres,  etc.  . . 

Depuis  environ  dix  heures  et  demi  du  soir 
jusques  environ  minuit  et  demi. 

FEU 

Dieu  d’ Abraham.  Dieu  d’lsaac.  Dieu  de  Jacob 
non  des  philosophes  et  des  savans 
Certitude  Jove  certitude,  sentiment,  veue  joye  paix. 

Dieu  de  Jesus  christ 
Deum  meum  et  Deum  vestrum 

Jeh.  20.  17. 

Ton  Dieu  sera  mon  Dieu.  Ruth. 

Oubly  du  monde  et  de  tout  hormis  Dieu 
II  ne  se  trouve  que  par  les  voyes  enseignees 

dans  I’Evangile.  Grandeur  de  Tame  humaine. 
Pere  juste,  le  monde  ne  t’a  point 

connu.  mais  je  t’ai  connu.  Jeh.  17 

Joye,  joye,  joye,  et  pleurs  de  joye 

Je  m’en  suis  separe 


228 


Cosmic  Consciousness 


The  words  of  the  amulet,  the  care  arid  secrecy  with  which  it  was  pre- 
served, its  date  in  reference  to  Pascal’s  age,  Pascal’s  splendid  intellect  and 
previous  character  so  far  as  known  to  us,  the  change  in  his  life,  synchronous 
with  the  date  of  the  amulet,  his  moral  exaltation  and  intellectual  illumina- 
tion from  and  after  that  time ; above  all,  the  subjective  light,  which  seems  to 
have  been  more  than  usually  pronounced  and  longer  than  usually  continued, 
though  in  the  case  of  John  Yepes  it  is  said  to  have  lasted  a whole  night 
[ii2  : io8].  All  these  taken  together  make  it  certain  to  the  mind  of  the 
writer  that  Pascal  was  a case  of  Cosmic  Consciousness.  Of  course,  it  has 
been  said  of  him,  as  it  was  of  Jesus,  Paul,  Blake,  and  others,  that  Pascal  was 
insane;  but  I see  no  evidence  of  anything  of  the  kind.  The  words  of  the 
amulet  bear  testimony  to  having  been  written  immediately  after  illumination 
(before  he  went  to  bed  that  night,  it  would  seem).  They  are,  therefore,  natu- 
rally somewhat  incoherent.  They  bear  witness  to  joy,  triumph,  enlightenment, 
not  to  disease.  The  man  who  writes  them  has  just  seen  the  Brahmic  Splen- 
dor and  felt  the  Brahmic  Bliss.  That  is  all. 


Chapter  9. 


Benedict  Spinoza. 


1632-1677. 

Born  at  Amsterdam  November  24th,  1632,  the  son  of  a Portuguese  Jew 
and  a Jew  himself  until  the  age  of  twenty-four,  when  he  was  “solemnly  cut 
off  from  tJie  Commonwealth  of  Israel”  [87b  : 400J.  He  was  an  accomplished 


Dereliquerunt  me  fontem  aquas  vivse 

mon  Dieu  me  quitterez  vous 

que  je  n’en  sois  pas  separe  eternellement. 


Cette  est  la  vie  eternelle  qu’ils  te  connaissent 
Seul  vray  Dieu  et  celuy  que  tu  as  envoye 

Jesus  christ 

Jesus  christ 

Je  m-en  suis  separ6  je  I’ay  fuy  renonce,  crucife, 

que  je  n’en  sois  jamais  separe 

II  ne  se  conserve  que  par  les  voyes  ensignees 
dans  I’Evangile 

Renonciation  totale  et  douce 

Soumission  totale  a Jesus  christ  et  a mon  Directeur. 
eternellement  en  joye  pour  un  jour  d’exercice  sur  laterre 
non  obliviscar  sermones  tuos.  Amen. 


Spinoza 


229 


Latinist  and  an  enthusiastic  disciple  of  Descartes,  though  he  ceased  to  be  his 
follower  by  the  end  of  the  five  years  of  concentrated  thought  and  study  that 
followed  his  excommunication.  This  is  not  the  place  to  insist  on  the  great- 
ness of  Spinoza,  which  indeed  should  be  known  to  all  who  read  serious  books. 

Few  moderns  indeed  have  been  so  endorsed  by  the  discipleship  of  great 
men  as  he — by  that  of  Goethe,  for  instance,  and  Coleridge,  of  Novalis, 
Hegel,  Lessing,  Herder,  Schelling,  Schleiermacher  and  many  others.  So 
true  is  this  that  “ it  is  admitted  that  Spinoza  was  the  founder  of  modern 
philsophy  ” [133  : 372]. 

It  will  not  be  possible  to  show  that  Spinoza  was  a case  of  Cosmic  Con- 
sciousness in  the  same  sense  that  it  can  be  shown,  for  instance,  that  John 
Yepes  was  a case ; we  have  not  the  necessary  details  of  his  illumination. 
All  that  can  be  done  is  to  set  down  such  facts  as  we  have  and  let  the  reader 
judge  for  himself.  We  shall  consider  first  the  nature  of  his  philosophic 
teaclnng  and  then  the  facts  of  his  actual  life.  We  shall  find  that  both  point 
almost  inevitably  to  the  same  conclusion.  Spinoza  (for  instance)  “ cannot 
allow  that  s^in  ^and  evil  have  any  positive  reality,  much  less  that  anything 
happens  contrary  to  God’s  will.  Nay,  it  is  only  an  Inexact  and  human 
fashion  of  speech  to  say  that  man  can  sin  against  or  offend  God  ” [133  : 47]. 
Again:  “The  Universe  is  governed  by  divine  laws,  which,  unlike  those  of 
man’s  making,  are  immutable,  inviolable  and  an  end  to  themselves,  not 
instruments  for  the  attainment  of  particular  objects.  The  love  of  God  is 
man’s  only  true  good.  From  other  passions  we  can  free  ourselves,  but  not 
from  love,  because  for  the  weakness  of  our  nature  we  could  not  subsist  with- 
out the  enjoyment  of  something  that  may  strengthen  us  by  our  union  with  it. 
Only  the  knowledge  of  God  will  enable  us  to  subdue  the  hurtful  passions. 
This,  as  the  source  of  all  knowledge,  is  the  most  perfect  of  all ; and  inas- 
much as  all  knowledge  is  derived  from  the  knowledge  of  God,  we  may  know 
God  better  than  we  know  ourselves.  This  knowledge  in  time  leads  to  the 
love  of  God,  which  is  the  soul’s  union  with  him.  The  union  of  the  soul  with 
God  is  its  second  birth,  and  therein  consists  man' s immortality  and  freedom  ” 
[133  : 86].  The  last  clause  of  the  above  sentence,  italicized  by  the  present 
editor,  if  taken  absolutely,  settles  the  question — for  the  union  of  the  soul 
with  God  is  illumination,  is  the  second  birth,  and  in  it  is  immortality  and 
freedom.  Again  he  says  : “ Love  toward  a thing  eternal  and  infinite  feeds 
the  mind  with  pure  joy,  and  is  wholly  free  from  sorrow ; this  is  to  be  greatly 
desired  and  strenuously  sought  for’’  [133  : 1 16].  This  is  the  Brahmic  Bliss — 
the  joy  that  Whitman,  Carpenter,  Yepes  and  the  rest  never  tire  of  celebrat- 
ing. Then  farther  on  he  tells  us  that  the  chief  good  is  to  be  endowed  with 


230 


Cosmic  Consciousness 


a certain  character,  “What  that  character  is  we  shall  show  in  its  proper 
place — namely,  that  it  consists  in  knowledge  of  the  union  which  the  mind 
has  with  the  whole  of  nature”  [133  : ii8].  But  such  knowledge  does  not 
exist  apart  from  illumination,  while  on  the  other  hand  all  those  who  have 
entered  Cosmic  Consciousness  possess  it.  So  Spinoza,  instead  of  seeking  in 
the  usual  way  an  artificial  explanation  for  the  correspondence  of  two  such  (ap- 
parently) different  things  as  body  and  mind  pronounces  boldly  that  “they  are 
the  same  thing  and  differ  only  as  aspects”  [133  : 180].  So  Whitman  (and  all 
the  rest  in  varying  language):  “Was  somebody  asking  to  see  the  soul?  See 
your  own  shape  and  countenance,  etc.”  [193 : 25].  So,  again,  Spinoza 
more  than  once  classifies  the  kinds  of  our  knowledge  in  such  manner  as  to 
necessitate  the  inclusion  of  what  is  called  in  this  book  intuition,  which  is 
that  form  which  belongs  to  the  Cosmic  Conscious  mind  and  to  that  mind 
only.  He  says,  for  instance:  “We  may  learn  things  (i)  by  hearsay  or  on 
authority;  (2)  by  the  mere  suggestion  of  experience;  (3)  by  reasoning; 
(4)  by  immediate  and  complete  perception”  [133  : 119  and  188].  And  he 
says  further  that  this  last  mode  of  knowing  “ proceeds  from  an  adequate  idea 
of  the  absolute  nature  of  some  attribute  of  God  to  an  adequate  knowledge 
of  the  nature  of  things.”  That  is  to  say,  the  man  enters  into  conscious  re- 
lation with  God  (in  the  act  of  illumination),  and  through  that  contact — as  far 
as  it  goes — he  has  an  “ adequate  knowledge  of  things.”  It  is  doubtful 
whether  any  merely  self  conscious  man  could  have  used  this  language,  for 
to  such  a man  nothing  seems  more  absurd  than  a claim  to  knowledge  by 
simple  intuition,  and  yet  nothing  is  more  certain  than  that  such  knowledge 
is  thus  acquired.  The  following  is  equally  characteristic  : “ To  know  God — 
in  other  words,  to  know  the  order  of  nature  and  regard  the  universe  as 
orderly — is  the  highest  function  of  the  mind  ; and  knowledge,  as  the  per- 
fect form  of  the  mind’s  normal  activity,  is  good  for  its  own  sake  and  not  as 
a means”  [133  : 241].  If  Spinoza  means  here  (as  it  seems  likely  he  does) 
the  same  as  Balzac  meant  when  he  said  of  specialism  that  it  “alone  can 
explain  God,”  then  Spinoza  was  a specialist.  So  when  he  says  that  “ clear 
and  distinct  knowledge  of  the  intuitive  kind  engenders  love  towards  an  im- 
mutable and  eternal  being,  truly  within  our  reach  ” [133  : 268],  he  implies 
in  himself  the  possession  of  Cosmic  Consciousness  and  teaches  that  this  is 
within  reach  of  all.  Equally  characteristic  is  the  following : “ In  all  exact 
knowledge  the  mind  knows  itself  under  the  form  of  eternity  ; that  is  to  say, 
in  every  such  act  it  is  eternal  and  knows  itself  as  eternal.  This  eternity  is 
not  a persistence  in  time  after  the  dissolution  of  the  body,  no  more  than  a 
pre-existence  in  time,  for  it  is  not  commensurable  with  time  at  all.  And 


Spinoza 


231 


there  is  associated  with  it  a state  or  quality  of  perfection  called  the  intellect- 
ual love  of  God"  [133  : 269].  Spinoza,  as  Whitman,  taught  that  “there  is 
in  fact  no  evil  ” [193  : 22]  ; he  says  : “ The  perfection  of  things  is  to  be  reck- 
oned only  from  their  own  nature  and  power ; and  things  are  not  therein 
more  or  less  perfect  that  they  delight  or  offend  the  sense  of  men,  or  that 
they  are  convenient  for  the  nature  of  man  or  repugnant  thereto.  If  any  ask 
why  God  hath  not  so  created  all  men  that  they  should  be  governed  only  by 
reason  ? I give  them  no  answer  but  this : Because  he  lacked  not  matter  for 
creating  all  things,  even  from  the  highest  degree  of  perfection  unto  the 
lowest.  Or  more  exactly  thus  : Because  the  laws  of  his  own  nature  were  so 
vast  as  to  suffice  for  producing  all  things  which  can  be  conceived  by  an  infi- 
nite understanding”  [133  ; 327].  As  Pollock  remarks,  this  is  “a  hypotheti- 
cal infinite  mind,  which  must  be  distinguished  from  the  infinite  intellect, 
which  we  have  met  with  as  one  of  the  things  immediately  produced  by 
God”  [133:328]. 

Finally  Spinoza  sums  up  in  the  following  noble  passage  : “I  have  finished 
everything  I wished  to  explain  concerning  the  power  of  the  mind  over  the 
emotions  and  concerning  its  liberty.  From  what  has  been  said  we  see  what 
is  the  strength  of  the  wise  man  and  how  much  he  surpasses  the  ignorant 
who  is  driven  by  blind  desire.  For  the  ignorant  man  [the  self  conscious 
mind — compare  Balzac — supra  and  [5  : 144]  where  he  classifies  the  human 
mind  as  Spinoza  does  here]  is  not  only  agitated  by  external  causes  in  many 
ways,  and  never  enjoys  true  peace  of  soul,  but  lives  also  ignorant,  as  it  were, 
both  of  God  and  of  things,  and  as  soon  as  he  ceases  to  suffer  ceases  also  to 
be.  On  the  other  hand,  the  wise  man  [the  Cosmic  Conscious  man] , in  so 
far  as  he  is  considered  as  such,  is  scarcely  ever  moved  in  his  mind,  but, 
being  conscious  by  a certain  eternal  necessity  of  himself,  of  God,  and  of 
things,  never  ceases  to  be  and  always  enjoys  true  peace  of  soul.  If  the  way 
which,  as  I have  shown,  leads  hither  [i.  e.,  to  Cosmic  Consciousness]  seems 
very  difficult,  it  can  nevertheless  be  found.  It  must  indeed  be  difficult,  since 
it  is  so  seldom  discovered ; for  if  salvation  lay  ready  to  hand  and  could  be 
discovered  without  great  labor,  how  could  it  be  possible  that  it  should  be 
neglected  almost  by  everybody?  But  all  noble  things  are  as  difficult  as  they 
are  rare”  [170a  : 283]. 

A few  words  now  as  to  the  personal  characteristics  of  the  man.  John 
Colerus,  minister  of  the  Lutheran  church,  at  that  city,  during  Spinoza’s  resi- 
dence at  The  Hague,  knew  him  well,  and  what  follows  will  be  taken  largely 
from  his  narrative,  which  is  included  in  Sir  Frederick  Pollock’s  volume. 
Colerus  says : “ Spinoza  was  of  middle  size,  had  good  features,  complexion 


232 


Cosmic  Consciousness 


dark,  black  curly  hair,  long  black  eyebrows,  so  that  one  might  easily  know 
by  his  looks  that  he  was  descended  from  Portuguese  Jews.  As  for  his 
clothes,  he  was  very  careless  of  them  ; they  were  not  better  than  those  of 
the  meanest  citizen  ” [133  : 394]. 

Spinoza  was  in  fact  very  poor.  Like  Thoreau,  Whitman,  Carpenter, 
Buddha,  Jesus  and  many  other  men  of  his  class,  he  seemed  to  prefer  pov- 
erty. He  made  a very  plain  living  by  grinding  glasses  for  telescopes.  He 
was  several  times  offered  money  by  well-off  persons  who  knew  and  liked 
him,  but  always  refused  until  a friend,  de  Vries,  from  whom  he  had  refused 
during  his  life  to  accept  money,  dying,  charged  his  brother,  who  was  his 
heir,  to  pay  to  Spinoza  out  of  his  estate  a suitable  maintenance.  The  brother 
wanted  to  pay  Spinoza  five  hundred  florins  a year,  but  Spinoza  would  only 
accept  three  hundred — about  one  hundred  and  fifty  dollars  [87b:  401]. 
Spinoza  lived  in  the  plainest  possible  way ; he  was  never  married ; most  of 
his  life  he  lived  with  others,  paying  his  board  ; the  rest  of  the  time  he  lived 
alone  in  lodgings,  buying  what  he  needed  and  keeping  very  retired.  “ It  is 
scarcely  credible  how  sober  and  frugal  he  was  all  the  time.  Not  that  he  was 
reduced  to  so  great  a poverty  as  not  to  be  able  to  spend  more  if  he  had  been 
willing.  He  had  friends  enough  who  offered  him  their  purses  and  all  man- 
ner of  assistance.  But  he  was  naturally  very  sober  and  could  be  satisfied 
with  little,  and  he  did  not  care  that  people  should  think  that  he  had  lived, 
even  but  once,  at  the  expense  of  other  men.  What  I say  about  his  sobriety 
and  good  husbandry  may  be  proved  by  several  small  reckonings  which  have 
been  found  among  his  papers  after  his  death.  It  appears  by  them  that  he 
lived  a whole  day  upon  a milk  soup  done  with  butter,  which  amounted  to 
threepence,  and  upon  a pot  of  beer  of  three  halfpence.  Another  day  he  ate 
nothing  but  gruel  done  with  raisins  and  butter,  and  that  dish  cost  him  four- 
pence  halfpenny.  There  are  but  two  half-pints  of  wine  at  most  for  one 
month  to  be  found  among  these  reckonings,  and  though  he  was  often  in- 
vited to  eat  with  his  friends  he  chose  rather  to  live  upon  what  he  had  at 
home,  though  it  were  ever  so  little,  than  to  sit  down  at  a good  table  at  the 
expense  of  another  man”  [133  : 393].  “His  conversation  was  very  sweet 
and  easy.  He  knew  admirably  well  how  to  be  master  of  his  passions,  and 
was  never  seen  very  melancholy  nor  very  merry.  He  was  very  courteous 
and  obliging,  and  would  often  discourse  with  his  landlady  and  the  people  of 
the  house  when  they  happened  to  be  sick  or  afflicted — never  failing  to  com- 
fort them.  He  would  put  the  children  often  in  mind  of  going  to  church  and 
taught  them  to  be  obedient  and  dutiful  to  their  parents.  One  day  his  land- 
lady asked  him  whether  he  believed  she  could  be  saved  in  the  religion  she 


Colonel  James  Gardiner 


233 


professed  ? He  answered  : ‘ Your  religion  is  a good  one ; you  need  not  look 
for  another,  nor  doubt  that  you  may  be  saved  in  it  provided  while  you  apply 
yourself  to  piety  you  liwe  at  the  same  time  a peaceable  and  quiet  life!  When 
he  stayed  at  home  he  was  troublesome  to  nobody ; he  spent  the  greater  part 
of  his  time  quietly  in  his  own  chamber.  When  he  happened  to  be  tired  by 
having  applied  himself  too  much  to  his  philosophical  meditations  he  went 
downstairs  to  refresh  himself  and  discoursed  with  the  people  of  the  house 
about  anything  that  might  afford  matter  for  an  ordinary  conversation  and 
even  about  trifles.  He  also  took  pleasure  in  smoking  a pipe  of  tobacco  ” 
[133  : 395]- 

Spinoza  was  never  a robust  man.  “Consumption  had  been  making  its 
insidious  inroads  upon  him  for  many  years,  and  early  in  1677  he  must  have 
been  conscious  that  he  was  seriously  ill.  On  Saturday,  20th  of  February, 
he  sent  to  Amsterdam  for  his  friend.  Dr.  Myer.  On  the  following  day  the 
people  of  the  family  with  whom  he  lived,  having  no  thought  of  immediate 
danger,  went  to  afternoon  service.  When  they  came  back  Spinoza  was  no 
more ; he  had  died  about  three  in  the  afternoon,  with  Meyer  for  the  only 
witness  of  his  last  moments”  [87b  : 403].  At  the  time  of  his  death  Spinoza 
was  forty-four  years  and  three  months  old. 

All  that  remains  is  to  show  that,  as  in  his  life  and  teachings,  so  in  his 
reception  by  the  world,  is  Spinoza  closely  allied  to  the  class  of  men  with 
whom  it  is  here  sought  to  associate  him.  “The  first  effect  of  his  writings  in 
Holland  was  to  raise  a storm  of  controversial  indignation  ” [133  : 349].  And 
the  man  whom  Novalis  truly  described  as  “God  intoxicated,”  was  pronounced 
“ blasphemous,  atheistic,  deceitful,”  while  his  books  were  described  as  the 
“ soul-destroying  works  of  Spinoza”  [ib.].  For  a hundred  years  after  his 
death  he  was  little  read,  but  since  then  more  and  more,  and  he  now  takes 
rank  where  he  belongs,  as  one  of  the  great  spiritual  leaders  of  the  race. 

Chapter  10. 

Colonel  James  Gardiner. 

1688-1745. 

Born  January  10,  1688.  Is  said  to  have  fought  three  duels  before  he  was 
grown  up.  Entered  the  army  young  and  fought  with  great  bravery.  His 
relations  with  women  said  to  have  been  free,  even  licentious.  Was  not  reli- 
gious, even  the  reverse  of  that,  but  at  times  suffered  “inexpressible  remorse,” 
on  account  of  his  life,  which  seemed  to  him  evil.  In  the  middle  of  July, 


234 


Cosmic  Consciousness 


1719,  when  he  was  thirty-one  and  a half  years  of  age,  occurred  the  event 
which  gives  him  a place  in  this  volume:  “He  had  spent  the  evening  in  some 
gay  company  and  had  an  unhappy  assignation  with  a married  woman,  whom 
he  was  to  attend  exactly  at  twelve.  The  company  broke  up  at  eleven,  and, 
not  judging  it  convenient  to  anticipate  the  time  appointed,  he  went  into  his 
chamber  to  kill  the  tedious  hour,  perhaps  with  some  amusing  book,  or  some 
other  way.  But  it  very  accidentally  happened  that  he  took  up  a religious 
book,  which  his  good  mother  or  aunt  had,  without  his  knowledge,  slipped 
into  his  portmanteau.  It  was  called,  if  I remember  the  title  exactly,  ‘ The 
Christian  Soldier,  or  Heaven  Taken  by  Storm,’  and  it  was  written  by  Mr. 
Thomas  Watson.  Guessing  by  the  title  of  it  that  he  would  find  some  phrases 
of  his  own  profession  spiritualized  in  a manner  which  he  thought  might 
afford  him  some  diversion,  he  resolved  to  dip  into  it;  but  he  took  no  serious 
notice  of  anything  it  had  in  it.*  And  yet  while  this  book  was  in  his  hand 
an  impression  was  made  upon  his  mind  (perhaps  God  only  knows  how) 
which  drew  after  it  a train  of  the  most  important  and  happy  consequences. 
He  thought  he  saw  an  unusual  blaze  of  light  fall  upon  the  book  which  he 
was  reading,  which  he  at  first  imagined  might  happen  by  some  accident  in 
the  candle  ; but  lifting  up  his  eyes,  he  apprehended,  to  his  extreme  amaze- 
ment, that  there  was  before  him,  as  it  were  suspended  in  the  air,  a visible 
representation  of  the  Lord  Jesus  Christ  upon  the  cross,  surrounded  upon  all 
sides  with  a glory,  and  was  impressed  as  if  a voice,  or  something  equivalent 
to  a voice,f  had  come  to  him  to  this  effect  (for  he  was  not  confident  as  to  the 
words) : jgiinner,  t>iU  J for  ttice,  anb  are  tjje^ie  returitiei?  ^ 

Struck  with  so  amazing  a phenomenon  as  this,  there  remained  hardly  any 
life  in  him,|  so  that  he  sank  down  in  the  armchair  in  which  he  sat  and  con- 
tinued, he  knew  not  how  long,  insensible”  [168:286].  The  immediate 
effect  of  Gardiner’s  experience  is  said  to  have  been  a knowledge,  or  rather  a 
sight,  of  the  “majesty  and  goodness  of  God,”  and  his  after  life  (a  period  of 
twenty-six  years)  was  of  distinguished  excellence.  The  “new  man”  was  as 
virtuous  and  pure  and  godly  as  the  “old”  had  been  licentious  and  profane 
[107  : 71]. 


* He  was  wide  awake  — probably  extra  wide  awake — and  at  the  same  time  his  mind  (for  the 
moment)  was  a blank.  This  is  the  condition  which  we  are  told  by  all  the  authorities  from  Gautama  to 
the  present  is  sine  qua  non  for  the  oncoming  of  illumination. 

f As  to  the  objectivity  or  subjectivity  of  the  “voice”  in  such  cases  see  remarks  under  head  of 
“ Moses” — what  the  person  sees  comes,  of  course,  under  the  same  category. 

J “Less  than  a drachm  of  bloodre  mains  in  me  that  does  not  tremble,”  says  Dante,  under  similar 
circumstances  [71  : 192]. 


Swedenborg 


235 


Chapter  11. 

Swedenborg. 

1688-1772. 

Independently  of  illumination,  Swedenborg  was  one  of  the  great  men  of 
all  time — a great  thinker,  a great  writer,  a great  scientist,  a great  engineer. 
In  1743,  at  the  age  of  fifty-four  years,  something  happened — some  change 
took  place  in  him  ; it  does  not  seem  to  have  been  any  form  of  insanity,  since 
he  was  not  sick,  maintained  and  even  increased  all  his  friendships,  was  ap- 
parently entirely  unsuspected  by  those  about  him  of  any  mental  alienation. 
His  own  account  of  his  illumination  to  his  friend  Robsahm,  as  far  as  it  goes, 
is  very  characteristic  ; he  reports  that  God  appeared  to  him  and  said,  ^ am 
<6oli  tl)e  ItotU,  tlje  Creator  anb  iHebermer  of  tl^c  toorlti.  S’  liahe  cl^Oi^en  tfjee 
to  unfolb  tlje  ^spiritual  jSrnpe  of  tfje  f^olp  J»crtpturc^S,  S mpiefelf  bictate 
to  tl^ee  tDljat  tfjou  jffialt  torite”  [87a  : 759]. 

It  is  admitted  by  all  students  of  Swedenborg’s  life  that  the  change  was  in 
reality  an  illumination,  that  putting  aside  his  visions  of  angels  and  demons 
he  actually  had  thereafter  a spiritual  insight  beyond  that  of  ordinary  men, 
and  if  he  was  a visionary  he  also  “ led  the  most  real  life  of  any  man  then  in 
the  world”  [76a  : 96].  As  for  his  visions,  it  may  be  said  that  they  were  not 
fundamentally  different  from  those  of  Blake,  Behmen,  Dante  and  others.  It 
must  be  remembered  that  these  men  see  things  that  we  do  not  see — things 
that  are  outside  of  our  language ; if,  then,  they  use  this  language  (which  is 
all  they  have)  to  set  them  before  us,  it  seems  inevitable  that  we  should  not 
understand  their  words  as  they  understand  them.  The  result,  in  the  case  of 
every  such  expositor,  however  common-sense  he  tries  to  be- — in  the  case  of 
Jesus,  Gautama,  Paul  and  all  the  rest — is  terrible  misunderstanding  and  con- 
fusion ; and  yet,  in  spite  of  all,  something  passes  from  these  men  to  us  of 
more  importance  than  all  that  we  could  get  from  the  ordinary  scientists  and 
philosophers. 

Many  facts  indicate  that  Swedenborg  may  have  belonged  to  the  class  of 
men  here  in  question.  “ He  was  never  married.  He  had  great  modesty  and 
gentleness  of  bearing.  His  habits  were  simple  ; he  lived  on  bread,  milk  and 
vegetables  ” [76a  : 98].  “ He  was  a man  who  won  the  respect,  confidence 

and  love  of  all  who  came  in  contact  with  him”  [87a:  759].  Though 
many  of  those  about  him  did  not  believe  in  his  visions  they  respected 
him  too  much  to  make  light  of  these  in  Swedenborg’s  presence.  His  teach- 


236 


Cosmic  Consciousness 


ing  at  bottom  is  that  of  all  the  great  seers — that  God  in  himself  is  infinite 
love — that  his  manifestation,  form  or  body  is  infinite  wisdom— that  divine 
love  is  the  self-subsisting  life  of  the  universe  [87a  : 759]. 

Swedenborg  departs  from  the  norm  of  these  cases  especially  by  his  age 
(fifty-four  years)  at  illumination.  It  seems  incredible  that  a man  could  go 
on  growing  to  such  an  age  ; still  this  is  what  we  must  believe  if  we  include 
him.  Mohammed  was  thirty-nine,  Las  Casas  forty,  C.  M.  C.  forty-nine ; 
these  were  undoubted  cases,  and  it  does  not  seem  as  if  Swedenborg’s  per- 
sonal history  can  be  explained  on  any  other  hypothesis. 

Chapter  12. 

William  Wordsworth 
1770-1850. 

That  the  mind  of  this  writer  (nearly  if  not  quite  a poet)  in  his  loftier 
moods  attained  a very  close  neighborhood  to  Cosmic  Consciousness,  if  he 
did  not  actually  enter  the  magic  territory  of  the  kingdom  of  heaven,  no  one 
will  deny  who  knows  what  these  words  mean  and  who  also  has  read  him 
wdth  any  sympathy.  In  fact  the  following  short  passages,  from  lines  written 
at  Tintern  Abbey  in  his  twenty-ninth  year,  prove  as  much.  In  the  first  he 
speaks  of  “ that  blessed  mood 

In  which  the  burden  of  the  mystery, 

In  which  the  heavy  and  the  weary  weight 
Of  all  this  unintelligible  world, 

Is  lightened  : — that  serene  and  blessed  mood 
In  which  the  affections  gently  lead  us  on, — 

Until,  the  breath  of  this  corporeal  frame 
And  even  the  motion  of  our  human  blood 
Almost  suspended,  we  are  laid  asleep 
In  body,  and  becomes  a living  soul. 

While  with  an  eye  made  quiet  by  the  power 
Of  harmony,  and  the  deep  power  of  joy. 

We  see  into  the  life  of  things  [198  : 187]. 

This  passage  indicates  plainly  the  relief,  approaching  to  joy,  and  the  en- 
lightenment (approximating  illumination)  which  belongs  to  the  unrisen  sun 
of  the  Cosmic  Sense.  But  there  is  no  evidence  that  upon  him,  at  any  time, 
the  sun  actually  rose — that  the  veil  was  ever  rent  and  the  splendor  let 
through  ; in  fact  it  may  be  considered  as  quite  clear  that  this  did  not  happen. 
Then,  next  line,  follows  the  usual  doubt : 


237 


Charles  G.  Finney 

If  this  but  be  a vain  belief 

(whether  or  not  the  revelation  can  be  relied  on) — a question  never  asked, 
at  least  after  the  first  few  minutes  or  hours,  by  a person  who  has  obtained 
even  one  glimpse  of  the  “ Brahmic  Splendor.” 

Later,  in  the  same  poem,  is  another  passage  describing  in  other  words 
the  same  mental  condition,  which  may  be  properly  called  the  twilight  of 
Cosmic  Consciousness : 

I have  felt 

A presence  that  disturbs  me  with  the  joy 
Of  elevated  thought ; a sense  sublime 
Of  something  far  more  deeply  interfused, 

Whose  dwelling  is  the  light  of  setting  suns, 

And  the  round  ocean  and  the  living  air, 

And  the  blue  sky,  and  in  the  mind  of  man — 

A motion  and  a spirit,  that  impels 

All  thinking  things,  all  objects  of  all  thought. 

And  rolls  through  all  things  [198  : 189]. 


Chapter  13. 

Charles  G.  Finney. 

1792-1875. 

This  case  is  of  more  than  usual  interest  from  the  fact  that  although  in  it 
occurred  almost  certainly,  although  not  strongly  marked,  the  phenomenon 
of  the  subjective  light,  together  with  pronounced  moral  exaltation  and  prob- 
ably some  intellectual  illumination,  yet  it  was  not  crowned  by  the  Cosmic 
vision — the  Brahmic  Splendor.  It  is  not  therefore  complete,  but  only  par- 
tial or  imperfect. 

That  the  illumination  of  Charles  G.  Finney  was  not  accompanied  by  the 
consciousness  of  the  Cosmos  is  certain  because  the  account  of  the  Cosmic 
vision,  had  this  been  present,  could  not  have  been  omitted  from  his  relation 
of  his  “ conversion,”  of  which  it  would  have  been  the  most  striking  feature — 
the  very  core  and  centre.  What  he  did  see  and  feel  was  wonderful  and 
striking  enough.  How  surprised,  and  probably  how  incredulous,  would  he 
have  been  if  he  could  have  been  told  that  although  he  had  reached  the 
threshold  of  and  strongly  felt  the  divine  presence  to  which  he  was  so  close, 
that  yet  the  vision  which  would  have  meant  so  much  to  him  was  still  hidden 
behind  the  veil  of  sense  and  for  the  time  denied  to  him  ! 

So  this  man’s  life,  though  by  the  experience  of  that  autumn  day  infinitely 


238 


Cosmic  Consciousness 


exalted  as  compared  with  that  of  the  average  self  conscious  man,  is  yet  just 
as  markedly  below  that  of  the  men  who  have  not  only  felt  the  Infinite  One 
as  Charles  G.  Finney  felt  him,  but  have  passed  into  his  presence  and  seen 
his  inconceivable  glory. 

The  distinction  pointed  out  may  be  clearly  realized  by  making  a com- 
parison of  the  book  Charles  G.  Finney  has  left  us  with  the  epoch-making 
books — the  Suttas  (for  instance),  the  Gospels,  the  Epistles,  the  Qur’an,  the 
“Divine  Comedy,”  the-  “Shakespeare”  works,  the  “ Comedie  Humaine,” 
the  “ Leaves  of  Grass  ” and  the  rest — inspired  or  written  by  the  men  to 
whom  has  been  shown  the  Brahmic  Splendor  as  a visible  fact. 

The  illumination  of  Charles  G.  Finney  took  place  early  in  his  thirtieth 
year — that  is,  in  October,  1821.  He  had  the  usual  earnest  religious  tempera- 
ment, and  for  some  time  had  been  greatly  troubled  about  his  spiritual  state, 
eagerly  desiring,  but  unable  to  reach  assurance  of,  salvation.  Then  oc- 
curred what  he  calls  his  “ conversion.”  He  says  : 

The  rising  of  my  soul  was  so  great  that  I rushed  into  the  room  behind  the  front 
office,  to  pray. 

There  was  no  fire  and  no  light  in  the  room  ; nevertheless  it  appeared  as  if  it  were 
perfectly  light.  As  I went  in  and  shut  the  door  it  seemed  as  if  I met  the  Lord  Jesus 
Christ  face  to  face.  It  did  not  occur  to  me  that  it  was  wholly  a mental  state ; it  seemed 
that  I saw  him  as  I would  see  any  other  man.  He  said  nothing,  but  looked  at  me  in 
such  a manner  as  to  break  me  right  down  at  his  feet.  I have  always  since  regarded 
this  as  a most  remarkable  state  of  mind ; for  it  seemed  that  he  stood  before  me,  and  I 
fell  down  at  his  feet  and  poured  out  my  soul  to  him.  I wept  aloud  like  a child,  and 
made  such  confessions  as  I could  with  my  choked  utterance. 

I must  have  continued  in  this  state  for  a good  while ; but  my  mind  was  too  much 
absorbed  to  recollect  anything  I said.  But  I know,  as  soon  as  my  mind  became  calm, 
I returned  to  the  front  office,  and  found  that  the  fire,  that  I had  made  of  large  wood, 
was  nearly  burned  out.  But  as  I turned  and  was  about  to  take  a seat  by  the  fire,  I 
received  a mighty  baptism  of  the  Holy  Ghost.  Without  any  expectation  of  it,  without 
ever  having  the  thought  in  my  mind  that  there  was  any  such  thing  for  me,  without  any 
recollection  that  I had  ever  heard  the  thing  mentioned  by  any  person  in  the  world,  the 
Holy  Spirit  descended  upon  me  in  a manner  that  seemed  to  go  through  me,  body  and 
soul. 

No  words  can  express  the  wonderful  love  that  was  shed  abroad  in  my  heart.  I 
wept  alound  with  joy  and  love  ; and  I do  not  know,  but  I should  say,  I literally  bellowed 
out  the  unutterable  gushings  of  my  heart.  These  waves  came  over  me,  and  over  me, 
and  over  me,  one  after  the  other,  until  I recollect  I cried  out,  “I  shall  die  if  these 
waves  continue  to  pass  over  me.”  I said,  “ Lord,  I cannot  bear  any  more yet  I had 
no  fear  of  death. 

How  long  I continued  in  this  state  I do  not  know.  But  it  was  late  in  the  evening 
when  a member  of  my  choir  came  to  see  me.  He  was  a member  of  the  church.  He 
found  me  in  this  state  of  loud  weeping,  and  said,  “ Mr.  Finney,  what  ails  you  ?”  I 
could  make  him  no  answer  for  some  time.  He  then  said,  “Are  you  in  pain?”  I 
gathered  myself  up  and  replied,  “No,  but  so  happy  that  I cannot  live”  [104  : 17-18]. 


Alexander  Pushkin 


239 


The  long,  laborious  and  beneficent  after  life  of  this  man  proved,  if  proof 
was  necessary,  that  his  “conversion”  was  no  accidental  excitement  that 
might  have  happened  to  any  man,  but  an  unmistakable  mark  of  spiritual 
superiority. 

Mr.  Finney  had,  too,  to  an  extraordinary  degree,  the  personal  magnetism 
that  is  so  characteristic  of  the  class  of  men  to  which  he  belonged.  The 
effect  of  his  preaching  was  indescribable,  and  yet  it  is  doubtful  whether  the 
words  uttered  had  much  to  do  with  its  exceptional  power.  His  presence,  his 
touch,  the  sound  of  his  voice,  seemed  often  sufficient  to  arouse  unutterable 
feelings — to  uplift  and  regenerate  in  what  may  fairly  be  called  a miraculous 
manner. 

Not  actually  having  Cosmic  Consciousness,  he  had  not  the  duplex  per- 
sonality which  thereto  belongs,  and  yet  he  had  a feeling  of  that  other  self 
within  himself  which  upon  full  illumination  would  have  stood  out  as  the  “ I 
am,”  while  the  self  conscious  man  would  have  taken  second  place  as  “The 
other  I am.”  As  illustrating  this  inchoate  duplex  personality,  he  says  : 
“ Let  no  man  think  that  those  sermons  which  have  been  called  so  powerful 
were  productions  of  my  own  brain  or  of  my  own  heart  unassisted  by  the 
Holy  Ghost.  They  are  not  mine,  but  from  the  Holy  Spirit  in  me.” 

Finally  it  should  be  noted  that  the  life  and  the  life  work  of  Charles  G. 
Finney  were  on  strictly  parallel  lines,  though  on  a less  high  plane,  with  the 
life  and  life  work  of  the  great  religious  initiators,  he,  as  they,  expending  all 
his  time  and  energy  laboring  to  place  his  brothers  and  sisters  on  a higher 
moral  plane  than  that  on  which  they  had  heretofore  lived,  the  only  difference 
being  that  they  worked  on  a somewhat  higher  moral  level  than  that  upon 
which  he  worked. 


Chapter  14. 

Alexa^ider  Pushkm. 

Born  May  26,  1799  ; died  January  29,  1837. 

If  Pushkin  traced  the  following  lines  after  his  own  personal  experience 
he  was  almost  certainly  a case  of  Cosmic  Consciousness.  Be  this  as  it  may, 
their  descriptive  power  makes  them  worth  quoting.  The  translation  into 
English  is  by  Dana,  of  the  “New  York  Sun”  : 

Tormented  by  thirst  of  the  spirit, 

I was  dragging  myself  through  a gloomy  ^ ^ ^ • , • , , 

r j & & / * j)ante  s dark  forest  in  which  he  was  lost, 

torcst  ^ 

TT71  , , , f Compare  Isaiah’s  vision. 

When  a six- winged  seraph  j 


240 


Cosmic  Consciousness 


At  the  cross-roads  appeared  to  me. 

With  fingers  light  as  a dream 
My  eyes  he  touched, 

And  my  eyes  opened  wide, 

Like  those  of  a frightened  she  eagle. 

My  ears  he  touched. 

And  roaring  and  noise  filled  them  ; 

And  I heard  the  trembling  of  the  heavens  ; 

And  the  high  flight  of  the  angels. 

And  the  movement  of  the  creatures  beneath  the  sea. 

And  the  growing  of  the  grass  in  the  valleys  ! 

And  he  laid  hold  of  my  lips. 

And  tore  out  my  sinful  tongue — 

Sinful,  frivolous  and  cunning  ; 

And  the  sting  of  a wise  serpent. 

Between  my  unconscious  lips. 

With  bloody  right  hand  he  planted. 

And  he  cut  through  my  breast  with  a sword. 

And  took  out  the  trembling  heart. 

And  a coal  blazing  and  flaming. 

Into  the  open  breast  he  thrust. 

Like  a corpse  I lay  in  the  desert,  * * The  dazed  condition  which  is  so  common  fol- 

And  the  voice  of  God  called  me  : illumination. 

Rise  up.  Prophet,  and  see,  and  under- 
stand ! f t Intellectual  illumination. 

Filled  full  of  My  Will, 

Going  forth  over  sea  and  land. 

Set  men’s  hearts  afire  with  the  Word. 


Chapter  15. 

Ralph  Waldo  Emerson. 


Born  May,  1803  ; died  April,  1882. 

Spiritually  eminent  as  was  this  great  American,  it  does  not  appear  that 
he  belonged  to  the  class  of  men  discussed  in  this  volume.  He  was  perhaps 
as  near  Cosmic  Consciousness  as  it  is  possible  to  be  without  actually  enter- 
ing that  realm.  He  lived  in  the  light  of  the  great  day,  but  there  is  no  evi- 
dence that  its  sun  for  him  actually  rose.  Emerson’s  “ Oversoul  ” was  printed 
in  1841,  when  the  author  was  thirty-eight  years  old.  In  it  he  tells  us  plainly 
where  he  stood  at  that  time,  and  it  is  as  good  as  certain  that  in  later  years 
he  did  not  advance  beyond  that  position.  In  it  he  says,  for  instance : 


There  is  a difference  between  one  and 
another  hour  of  life,  in  their  authority  and 
subsequent  effect. 


If  he  had  had  experience  of  the  Cosmic  Vision 
— the  Brahmic  Splendor — he  could  not  have 
used  this  exceedingly  moderate,  even  cold,  lan- 
guage when  referring  thereto.  Neither  could  he 


Tennyson 


241 


omitting  that,  be  here  referring  to  other  experi- 
ences. 


These  passages  show  how  deep,  however  short  of 
the  bottomless  deep,  Emerson’s  spiritual  experi- 
ence was. 


There  is  a depth  in  those  brief  moments 
which  constrains  us  to  ascribe  more  reality 
to  them  than  to  all  other  experiences. 

Every  man’s  words,  who  speaks  from 
that  life,  must  sound  vain  to  those  who  do 
not  dwell  in  the  same  thought  on  their 
own  part. 

Only  itself  can  inspire  whom  it  will,  and  behold  ! their  speech  shall  be  lyrical,  and 
sweet,  and  universal  as  the  rising  of  the  wind. 

In  ascending  to  this  primary  and  aboriginal  sentiment,  we  have  come  from  our 
remote  station  on  the  circumference  instantaneously  to  the  centre  of  the  world,  where, 
as  in  the  closet  of  God,  we  see  causes,  and  anticipate  the  universe,  which  is  but  a slow 
effect. 

This  energy  does  not  descend  into  individual  life,  or  any  other  condition  than  entire 
possession.  It  comes  to  the  lowly  and  simple  ; it  comes  to  whomsoever  will  put  off 
what  is  foreign  and  proud  ; it  comes  as  insight ; it  comes  as  serenity  and  grandeur. 
When  we  see  those  whom  it  inhabits  we  are  apprized  of  new  degrees  of  greatness. 
From  that  inspiration  the  man  comes  back  with  a changed  tone.  He  does  not  talk  with 
men,  with  an  eye  to  their  opinion.  He  tries  them.  It  requires  of  us  to  be  plain  and 
true.  The  vain  traveler  attempts  to  embellish  his  life  by  quoting  my  lord,  and  the 
prince,  and  the  countess,  who  thus  said  or  did  to  Imn.  The  ambitious  vulgar  show  you 
their  spoons,  and  brooches,  and  rings,  and  preserve  their  cards  and  compliments.  The 
more  cultivated,  in  their  account  of  their  own  experience,  cull  out  the  pleasing  poetic 
circumstance ; the  visit  to  Rome,  the  man  of  genus  they  saw ; the  brilliant  friend  they 
know ; still  further  on,  perhaps,  the  gorgeous  landscape,  the  mountain  lights,  the 
mountain  thoughts,  they  enjoyed  yesterday — and  so  seek  to  throw  a romantic  color 
over  their  life.  But  the  soul  that  ascendeth  to  worship  the  great  God  is  plain  and  true ; 
has  no  rose  color ; no  fine  friends  ; no  chivalry  ; no  adventures  ; does  not  want  admira- 
tion ; dwells  in  the  hour  that  now  is,  in  the  earnest  experience  of  the  common  day — by 
reason  of  the  present  moment,  and  the  mere  trifle  having  become  porous  to  thought, 
and  bibulous  of  the  sea  of  light. 


Chapter  16. 

Alfred  Tennyson. 

This  poet  (for  though  not  absolutely  entitled  to  rank  in  the  divine  order, 
yet  he  has  worthily  served  for  and  must  be  allowed  that  name)  passed  the 
greater  part  of  a long  life  in  that  region  of  self  consciousness  which  lies 
close  upon  the  lower  side  of  the  Cosmic  Sense.  His  “ weird  seizures  ” men- 
tioned in  “The  Princess,”  in  which  he  seemed  to  “move  among  a world  of 
ghosts,  and  feel  (himself)  the  shadow  of  a dream”  [185  : ii],  belong  to  that 
spiritual  realm ; but  far  more  certainly  a condition  well  described  in  the  fol- 
lowing lines  of  the  “Ancient  Sage  ” : 

More  than  once  when  I 
Sat  all  alone,  revolving  in  myself 


242 


Cosmic  Consciousness 


The  word  that  is  the  symbol  of  myself, 

The  mortal  limit  of  the  Self  was  loosed, 

And  passed  into  the  nameless,  as  a cloud 

Melts  into  heaven.  I touch’d  my  limbs,  the  limbs 

Were  strange,  not  mine — and  yet  no  shade  of  doubt, 

But  utter  clearness,  and  thro’  loss  of  Self 

The  gain  of  such  large  life  as  matched  witli  ours 

Were  sun  to  spark — unshadowable  in  words. 

Themselves  but  shadows  of  a shadow-world  [186  ; 48], 


And  again  in  the  “ Holy  Grail 


Let  visions  of  the  night,  or  of  the  day 
Come  as  they  will ; and  many  a time  they  come 
Until  this  earth  he  walks  on  seems  not  earth. 

This  light  that  strikes  his  eyeball  is  not  light. 

This  air  that  smites  his  forehead  is  not  air. 

But  vision — yea  his  very  hand  and  foot — 

In  moments  when  he  feels  he  cannot  die. 

And  knows  himself  no  vision  to  himself. 

Nor  the  high  God  a vision,  nor  that  one 

Who  rose  again  ; ye  have  seen  what  ye  have  seen  [184  : 290]. 

And  yet  once  more  in  plain  prose  : 


A kind  of  walking  trance  I have  fre- 
quently had,  quite  up  from  boyhood,  when 
I have  been  all  alone.  This  has  often 
come  upon  me  through  repeating  iny  own 
name  to  myself  silently  till,  all  at  once,  as 
it  were,  out  of  the  intensity  of  the  con- 
sciousness of  individuality,  the  individu- 
ality itself  seemed  to  dissolve  and  fade 
away  into  boundless  being  ; and  this  not  a 
confused  state,  but  the  clearest  of  the 
clearest,  the  surest  of  the  surest,  the  weird- 
est of  the  weirdest,  utterly  beyond  words, 
where  death  was  an  almost  laughable  im- 
possibility, the  loss  of  personality  (if  so  it 
true  life  [182  : 320]. 


"Repeating  7ny  own  name."  Tennyson  quite 
unconsciously  was  using  the  means  laid  down  from 
immemorial  time  for  the  attainment  of  illumina- 
tion : “ He  who  thinking  of  nothing,  making  the 
mind  cease  to  work,  adhering  to  uninterrupted 
meditation,  repeating  the  single  syllable,  Om, 
mediating  on  me,  reaches  the  highest  goal  ” (i. 
e.,  Cosmic  Consciousness)  [154:  79].  Of  course 
it  makes  no  difference  what  word  or  name  is  used. 
What  is  required  is  that  the  action  of  the  mind 
should  be  as  far  as  possible  suspended,  especially 
that  all  desires  of  every  kind  be  stilled,  nothing 
wished  or  feared,  the  mind  in  perfect  health  and 
vigor,  but  held  quiescent  in  a state  of  calm  equi- 
poise ! 

were)  seeming  no  extinction,  but  the  only 


“ Religion  was  no  nebulous  abstraction  for  him.  He  consistently  empha- 
sized his  own  belief  in  what  he  called  the  eternal  truths,  in  an  omnipotent, 
omnipresent  and  all-loving  God,  who  has  revealed  himself  through  the 
human  attribute  of  the  highest  self-sacrificing  love,  and  in  the  immortality 
of  the  soul  ” [182:311]. 

“ He  invariably  believed  that  humility  is  the  only  true  attitude  of  the 
human  soul,  and  therefore  spoke  with  the  greatest  reserve  of  what  he  called 
‘these  unfathomable  mysteries,’  as  befitting  one  who  did  not  dogmatize  but 


J.  B.  B. 


243 


who  knew  that  the  finite  can  by  no  means  grasp  the  infinite,  and  yet  he  had 
a profound  trust  that  when  all  is  seen  face  to  face  all  will  be  seen  as  the 
best  ” [182  : 316]. 

“He  said  again,  with  deep  feeling,  in  January,  1869:  ‘Yes,  it  is  true  there 
are  moments  when  the  flesh  is  nothing  to  me,  when  I feel  and  know  the 
flesh  to  be  the  vision,  God  and  the  spiritual — the  only  real  and  true.  Depend 
upon  it,  the  spiritual  is  the  real ; it  belongs  to  one  more  than  the  hand  and 
the  foot.  You  may  tell  me  that  my  hand  and  my  foot  are  only  imaginary 
symbols  of  my  existence.  I could  believe  you,  but  you  never,  never  can 
convince  me  that  the  / is  not  an  eternal  reality,  and  that  the  spiritual  is  not 
the  true  and  real  part  of  me.’  These  words  he  spoke  with  such  passionate 
earnestness  that  a solemn  silence  fell  on  us  as  he  left  the  room  ” [182a  : 90]. 

It  was  written  of  Tennyson  just  after  his  death : “ It  is  understood  that 

he  believed  that  he  wrote  many  of  the  best  and  truest  things  he  ever  pub- 
lished under  the  direct  influence  of  higher  intelligences,  of  whose  presence 
he  was  distinctly  conscious.  He  felt  them  near  him,  and  his  mind  was  im- 
pressed by  their  ideas”  [170],  the  meaning  of  which,  if  the  report,  as  it 
probably  is,  is  true,  is  that  the  veil  between  him  and  the  Cosmic  Sense  was 
so  thin  that  he  felt  the  teachings  of  the  latter  through  it,  but  there  is  no 
evidence  known  to  the  present  writer  that  it  was  ever  torn  away  so  that  he 
saw  the  other  world.  In  other  words,  there  is  no  evidence  that  he  ever 
actually  entered  into  Cosmic  Consciousness. 

Chapter  17. 

/.  B.  B. 

J.  B.  B.,  Doctor  of  Medicine,  born  1817.  Entered  into  Cosmic  Conscious- 
ness 1855,  at  the  age  of  thirty-eight  years.  An  informant  says  of  him  : 
“He  is  not  a refined  man,”  and  he  goes  on:  “It  is  one  of  the  strange  things 
in  this  whole  matter  that  the  attainment  of  the  truth  seems  to  leave  a man  in 
this  respect  about  as  it  finds  him.  Dr.  B.  was  an  example.  He  seemed  con- 
tent to  live  in  a cheap,  bare  house,  and  he  rather  courted  coarseness  in 
dress,  talk  and  life.”  As  regards  coarseness  in  dress,  food  and  surround- 
ings, our  informant  need  not  have  looked  upon  J.  B.  B.  as  so  exceptional. 
He  might  have  compared  him  with  Tilleinathan  Swamy  [56  : 142],  with 
Edward  Carpenter,  or  even  with  Jesus,  Mohammed  or  Walt  Whitman.  “At 
the  same  time,”  our  informant  continues,  “touch  him  on  the  subject  of  the 
inner  vision  and  he  was  alive  to  the  core.  He  had  been  a spiritualist,  but 


244 


Cosmic  Consciousness 


after  illumination,  while  seeming  to  know  that  much  that  spiritualism  taught 
was  true,  its  importance  was  dwarfed  by  the  much  greater  truths  to  which  he 
had  access.”  “ He  once  told  me,”  the  informant  continues,  “ a curious 
thing:  He  said  he  died,  his  spirit  left  his  body  for  twenty  minutes,  and  he 

looked  at,  hovered  over,  and  finally  went  back  into  it.  He  told  this  in  a 
grave,  convincing  way,  which  caused  in  the  hearer  a gruesome  feeling. 
No  one  who  heard  him  tell  it  could  help  believing  it.” 


Chapter  i8. 


Henry  David  Thoreau. 


Born  July  12,  1817;  died  May  6,  1862.  There  are  several  reasons  for 
suspecting  Thoreau  to  have  been  a case  of  Cosmic  Consciousness,  such  as 
his  addiction  to  solitude,  his  love  of  mysticism  and  the  mystics,  the  almost 
preternatural  acuteness  of  his  senses,  his  love  for  and  fellowship  with  ani- 
mals, his  intellectual  keenness  and  his  moral  elevation.  The  present  editor 
has,  however,  searched  in  vain  for  data  which  might  convert  this  presump- 
tion into  anything  like  a certainty,  and  Thoreau  is  so  close  to  us  that,  had 
he  experienced  illumination,  the  evidence  thereof  ought  to  be  forthcoming 
and  decisive.  But  what  do  these  eight  lines  mean,  if  not  that  their  author 
had  passed  through  some  such  experience  as  is  here  treated  of? 


I hearing  get  who  had  but  ears, 

And  sight  who  had  but  eyes  before, 

I moments  live  who  lived  but  years, 

And  truth  discern  who  knew  but  learning’s 
lore. 

I hear  beyond  the  range  of  sound, 

I see  beyond  the  range  of  sight, 

New  earths,  and  skies  and  seas  around. 
And  in  my  day  the  sun  doth  pale  his  light. 


“ Have  you  ever  asked  for  that  instruction  by 
which  we  hear  what  cannot  be  heard,  by  which 
we  perceive  what  cannot  be  perceived,  by  which 
we  know  what  cannot  be  known  ? ” [148  : 92] . 

“Hearing  ye  shall  hear  and  shall  in  no  wise 
understand,  and  seeing  ye  shall  see  and  shall  in 
no  wise  perceive”  [14  : 13  : 14]. 

“The  eyesight  has  another  eyesight  and  the 
hearing  another  hearing  and  the  voice  another 
voice  ” [193  : 342] . 


If  Thoreau  experienced  illumination  at  the  usual  age,  evidence  of  the  fact 
should  be  found  in  “Walden,”  which  was  written  between  1845  and  1854, 
when  its  author  was  twenty-eight  to  thirty-seven  years  of  age.  As  a matter 
of  fact,  we  do  find  passages  in  that  book  which  suggest  that  the  writer  of  it, 
if  not  an  actual  case  of  Cosmic  Consciousness,  was  yet  well  on  the  way 
thereto.  For  instance : 

Our  manners  have  been  corrupted  by  He  finds  God  and  human  life  greater  and  bet- 
communication  with  the  saints.  Our  hymn  ‘^r  than  has  ever  been  said,  as  indeed  they  are 
, , , 11-  • greater  and  better  than  any  one  has  said  or  can 

books  resound  with  a melodious  cursing 


Thoreau 


245 


of  God  and  enduring  him  forever.  One  would  say  that  even  the  prophets  and  redeem- 
ers had  rather  consoled  the  fears  than  confirmed  the  hopes  of  man.  There  is  nowhere 
recorded  a simple  and  irrepressible  satisfaction  with  the  gift  of  life,  any  memorable 
praise  of  God  [199a  : 85]. 


Compare  Whitman  : “I  cannot  be  awake,  for 
nothing  looks  to  me  as  it  did  before,  or  else  1 am 
awake  for  the  first  time,  and  all  before  has  been  a 
mean  sleep”  [124a  ; 49]. 


The  millions  are  awake  enough  for  phy- 
sical labor ; but  only  one  in  a million  is 
awake  enough  for  effective  intellectual  ex- 
ertion, only  one  in  a hundred  millions  for  a 
poetic  or  divine  life  [199a  : 97]. 

Sometimes,  when  I compare  myself  with  other  men,  it  seems  as  if  I were  more 
favored  by  the  gods  than  they,  beyond  any  deserts  that  I am  conscious  of ; as  if  I had 
a warrant  and  surety  at  their  hands  which  my  fellows  have  not,  and  were  especially 
guided  and  guarded.  I do  not  flatter  myself,  but  it  it  be  possible  they  flatter  me.  I 
have  never  felt  lonesome,  or  in  the  least  oppressed  by  a sense  of  solitude,  but  once,  and 
that  was  a few  weeks  after  I came  to  the  woods,  when,  for  an  hour,  I doubted  if  the 
near  neighborhood  of  man  was  not  essential  to  a serene  and  healthy  life.  To  be  alone 
was  something  unpleasant.  But  I was  at  the  same  time  conscious  of  a slight  insanity 
in  my  mood  and  seemed  to  foresee  my  recovery.  In  the  midst  of  a gentle  rain,  while 
these  thoughts  prevailed,  I was  suddenly  sensible  of  such  sweet  and  beneficent  society 
in  Nature,  in  the  very  pattering  of  the  drops,  and  in  every  sound  and  sight  around  my 
house,  an  infinite  and  unaccountable  friendliness  all  at  once,  like  an  atmosphere,  sus- 
taining me,  as  made  the  fancied  advantages  of  human  neighborhood  insignificant,  and  I 
have  never  thought  of  them  since.  Every  little  pine  needle  expanded  and  swelled  with 
sympathy  and  befriended  me.  I was  so  distinctly  made  aware  of  the  presence  of  some- 
thing kindred  to  me,  even  in  the  scenes  which  we  are  accustomed  to  call  wild  and 
dreary,  and  also  that  the  nearest  of  blood  to  me  and  humanest  was  not  a person  nor  a 
villager,  that  I thought  no  place  could  ever  be  strange  to  me  again. 

Some  of  my  pleasantest  hours  were  during  the  long  rain  storms  in  the  spring  and 
fall,  which  confined  me  to  the  house  for  the  afternoon  as  well  as  the  forenoon,  soothed 
by  their  ceaseless  roar  and  pelting ; when  an  early  twilight  ushered  in  a long  evening, 
in  which  many  thoughts  had  time  to  take  root  and  unfold  themselves.  In  those  driving 
northeast  rains,  which  tried  the  village  houses  so,  when  the  maids  stood  ready  with  mop 
and  pail  in  front  entries  to  keep  the  deluge  out,  I sat  behind  my  door  in  my  little  house, 
which  was  all  entry,  and  thoroughly  enjoyed  its  protection.  In  one  heavy  thunder 
shower  the  lightning  struck  a large  pitch-pine  across  the  pond,  making  a very  con- 
spicuous and  perfectly  regular  spiral  groove  from  top  to  bottom,  an  inch  or  more  deep 
and  four  or  five  inches  wide,  as  you  would  groove  a walking  stick.  I passed  it  again 
the  other  day  and  was  struck  with  awe  on  looking  up  and  beholding  that  mark,  how 
more  distinct  than  ever,  where  a terrific  and  resistless  bolt  came  down  out  of  the  harm- 
less sky  eight  years  ago.  Men  frequently  say  to  me  : “ I should  think  you  would  feel 
lonesome  down  there  and  want  to  be  nearer  to  folks,  rainy  and  snowy  days,  and  nights 
especially.”  I am  tempted  to  reply  to  such  : This  whole  earth,  which  we  inhabit,  is 
but  a point  in  space.  How  far  apart,  think  you,  dwell  the  two  most  distant  inhabitants 
of  yonder  star,  the  breadth  of  whose  disk  cannot  be  appreciated  by  our  instruments  ? 
Why  should  I feel  lonely  ? Is  not  our  planet  in  the  Milky  Way  ? This  which  you  put 
seems  to  me  not  to  be  the  most  important  question.  What  sort  of  space  is  that  which 
separates  a man  from  his  fellows  and  makes  him  solitary  ? I have  found  that  no  exer- 
tion of  the  legs  can  bring  two  minds  much  nearer  to  one  another.  What  do  we  want 
most  to  dwell  near  to  ? Not  to  many  men,  surely,  the  depot,  the  post  ofifice,  the  bar- 


246 


Cosmic  Consciousness 


room,  the  meeting  house,  the  schoolhouse,  the  grocery,  Beacon  Hill,  or  the  Five  Points, 
where  men  most  congregate,  but  to  the  perennial  source  of  our  life,  whence  in  all  our 
experience  we  have  found  that  to  issue,  as  the  willow  stands  near  the  water  and  sends 
out  its  roots  in  that  direction.  This  will  vary  with  different  natures,  but  this  is  the  place 
where  a wise  man  will  dig  his  cellar.  ...  I one  evening  overtook  one  of  my  towns- 
men, who  has  accumulated  what  is  called  “a  handsome  property” — though  I never 
got  a fair  view  of  it — on  the  Walden  Road  driving  a pair  of  cattle  to  market,  who 
inquired  of  me  how  I could  bring  my  mind  to  give  up  so  many  of  the  comforts  of  life. 
I answered  that  I was  very  sure  I liked  it  passably  well ; I was  not  joking.  And  so  I 
went  home  to  my  bed  and  left  him  to  pick  his  way  through  the  darkness  and  the  mud  to 
Brighton — or  Bright-town — which  place  he  would  reach  some  time  in  the  morning. 

Any  prospect  of  awakening  or  coming  to  life  to  a dead  man  makes  indifferent  all 
times  and  places.  The  place  where  that  may  occur  is  always  the  same,  and  indescriba- 
bly pleasant  to  all  our  senses.  For  the  most  part  we  allow  only  outlying  and  transient 
circumstances  to  make  our  occasions.  They  are,  in  fact,  the  cause  of  our  distraction. 
Nearest  to  all  things  is  that  power  which  fashions  their  being.  Next  to  us  the  grand- 
est laws  are  continually  being  executed.  Next  to  us  is,  not  the  workman  whom  we 
have  hired,  with  whom  we  love  so  well  to  talk,  but  the  workman  whose  work  we  are 
[199a  : 143-5]. 

I only  know  myself  as  a human  entity ; 
the  scene,  so  to  speak,  of  thoughts  and 
affections  ; and  am  sensible  of  a certain 
doubleness  by  which  I can  stand  as  remote 
from  myself  as  from  another.  However 
intense  my  experience,  I am  conscious  of 
the  presence  and  criticism  of  a part  of  me, 
which,  as  it  were,  is  not  a part  of  me,  but 
spectator,  sharing  no  experience,  but  tak- 
ing note  of  it ; and  that  is  no  more  I than 
it  is  you  [199a  : 146]  . 


Cf.  Whitman  : “ Trippers  and  askers  surround 
me,  people  I meet,  the  effect  upon  me  of  my 
early  life  or  the  ward  and  city  I live  in,  or  the 
nation,  the  latest  dates,  discoveries,  inventions, 
societies,  authors  old  and  new,  my  dinner,  dress, 
associates,  looks,  compliments,  dues,  the  real  or 
fancied  indifference  of  some  man  or  woman  I 
love,  the  sickness  of  one  of  my  folks  or  of  my- 
self, or  ill-doing  or  loss  or  lack  of  money,  or  de- 
pressions or  exaltations,  battles,  the  horrors  of 
fratricidal  war,  the  fever  of  doubtful  news,  the 
fitful  events  ; these  come  to  me  days  and  nights 
and  go  from  me  again,  but  they  are  not  the  Me 
myself. 

“Apart  from  the  pulling  and  hauling  stands 
what  I am,  stands  amused,  complacent,  compassionating,  idle  unitary,  looks  down,  is  erect,  or  bends 
an  arm  on  an  impalpable  certain  rest,  looking  with  side-curved  head  curious  what  will  come  next, 
both  in  and  out  of  the  game  and  watching  and  wondering  at  it”  [193  : 31]. 


Chapter  19. 

/.  B. 

Born  1821.  Entered  Cosmic  Consciousness  1859,  aet.  thirty-nine  years. 
Was  a Methodist  and  in  high  standing  in  his  church.  He  prayed  fervently 
for  light,  for  assurance  of  salvation,  etc.  Seemed  no  use,  so  he  ceased 
praying — then  light  broke  gradually  ; no  subjective  light,  but  a steady, 
continuous  intellectual  illumination,  and  with  it  a deeper  and  deeper  feeling 
of  moral  peace,  rest  and  happiness.  This  intellectual  illumination  and  moral 
peace  steadily  grew  until  the  whole  man  was  transformed.  He  became  an 


C.  P. 


247 


acknowledged  authority  among  enlightened  and  able  men  on  all  spiritual 
matters.  Consciousness  of  immortality  came  shortly  after  intellectual  and 
moral  new  birth.  It  really  came  with  the  others,  but  took  longer  to  attain  to 
its  full  growth.  He  had  had  the  hope  of  immortality  all  along,  in  common 
with  other  members  of  his  church,  but  never  the  thing  itself  or  anything 
approaching  it.  Now  (that  is,  since  illumination)  he  does  not  look  forward 
to  immortality,  but  is  conscious  that  he  has  attained  to  it,  entered  into  pos- 
session and  enjoyment  of  it.  He  was  born  in  England ; was  a weaver ; in 
America  has  for  years  been  an  undertaker.  Is,  from  the  point  of  view  of  the 
schools,  entirely  uneducated.  The  present  writer  passed  several  hours  in  his 
company,  about  1890,  and  was  impressed  by  his  intellectual  enlightenment, 
but  far  more  by  his  perfect  happiness,  his  absolute  moral  peace. 

An  informant,  himself  an  able  and  thoughtful  man,  a dweller  in  a great 
capital,  who  all  his  life  has  seen,  heard  and  read  the  best  men  and  books, 
and  who  for  years  has  been  an  earnest  seeker  for  the  truth,  saw  J.  B.  first  in 
1870  and  has  been  intimate  with  him  ever  since.  He  says:  “I  had  not 
heard  him  talk  ten  minutes  before  I knew  that  I was  now  for  the  first  time 
in  the  presence  of  a man  who  had  what  I wanted.  I have  never  met  a man 
who  was  so  mighty  in  the  Scriptures.  He  knew  the  Bible  almost  by  heart 
and  had  the  same  inspiration  as  Paul  and  John.  There  never  was  a time 
when  I met  J.  B.  that  he  did  not  by.a  word,  a sentence,  or  a long  talk,  make 
it  clear  that  he  stood  on  a rock  of  solid  truth.” 


Chapter  20. 

C.  P. 

Born  1822.  Has  been  all  his  life  a laboring  man.  Was,  and  is,  esteemed 
as  a saint  and  sage  by  every  man  who  knew  and  knows  him.  His  conversa- 
tion is  enlightened  to  an  extraordinary  degree.  Is,  of  course,  uneducated. 
Attained  to  Cosmic  Consciousness  in  the  year  1859,  when  he  was  in  his  thirty- 
seventh  year.  An  informant,  who  knew  C.  P.  well,  says : “ He  has  been  a 

great  dreamer  of  curious  and  remarkable  dreams.  His  chief  charm  is  his 
wonderful  exposition  of  the  Scriptures.  He  is  the  very  embodiment  of  the 
living  Christ.  He  despises  money.  One  feels  in  his  presence  that  here  is  a 
brother.  His  letters  are  the  most  charming  I have  ever  received.  The  most 
curious  and  strange  thing  in  his  case  is  that  he  believes  that  death  ends  all. 
He  has  been  a fine  public  speaker  for  forty  years ; first  in  the  Methodist 


248 


Cosmic  Consciousness 


church,  then  for  a time  in  a semi-infidel  vein,  but  since  his  enlightenment 
his  talks  have  been  mostly  Biblical.  He  has  strong  socialistic  views.” 

The  writer  of  the  present  volume  has  had  two  long  talks  with  C.  P.  and 
can  testify  to  his  extraordinary  intelligence.  His  want  of  faith  in  the  con- 
tinuance of  the  individual  life  seems  at  first  sight  to  set  him  apart  from  the 
class  of  men  having  Cosmic  Consciousness ; but,  first,  as  before  noted,  we 
must  make  great  allowance  for  range  of  spiritual  life  on  that  plane ; and, 
second,  it  must  be  noted  that  his  conviction  was,  probably,  to  him,  more 
optimistic  than  would  have  been  that  of  the  usual  eternal  life.  He  believes, 
is  indeed  sure,  that  after  death  he  will  be  absorbed  into  God,  and  that  in 
losing  his  individuality  he  will  gain  something  much  more  valuable.  His 
feeling,  his  conviction,  his  knowledge  (as  in  all  these  cases)  is  that  the  best  will 
happen.  He  gives  a slightly  different  interpretation  to  this  best — that  is  all. 

In  July,  1895,  C.  P.  published  a book,  in  which  he  endeavored  to  set 
forth  some  of  the  spiritual  results  of  illumination  in  his  case.  Such  a task 
is  no  light  one,  as  many  besides  C.  P.  have  found.  It  is,  in  fact,  in  all  cases 
really  an  impossible  task,  as  Paul,  Whitman  and  others  have  testified.  C.  P. 
was  less  qualified  than  have  been  some  other  men  of  the  class  for  the  enter- 
prise, and  his  attempt,  though  exceedingly  interesting,  cannot  be  pronounced 
a perfect  success.  The  following  quoted  passages  will  show,  however,  to 
whoever  can  understand  them,  that  C.  P.,  beyond  all  doubt,  belongs  to  the 
order  of  men  treated  of  in  this  volume — a fact  which  was  positively  known 
to  the  present  writer  long  before  the  book  quoted  was  written.  C.  P.  says : 


Paul  said  “the  Jews  missed  the  king- 
dom of  heaven  because  they  sought  it  by 
the  deeds  of  the  law  of  Moses  ” — by  the 
righteousness  of  the  moral  law — “ instead 
of  seeking  it  through  righteousness  of 
faith  ’’  in  the  perfection  of  the  order  of  ex- 
istence— the  faith  of  the  Christ.  They 
could  not  see  that  there  are  two  separate 


The  same  misconception  is  universal,  or  almost 
universal,  to-day.  To  every  man  who  has  had 
the  smallest  flash  of  Cosmic  Consciousness  this  is 
as  clear  as  day,  “Unless  your  righteousness,’’ 
says  Jesus,  “shall  exceed  the  righteousness  of  the 
scribes  and  Pharisees.”  And  he  does  not  mean 
to  exceed  in  degree,  but  in  kind.  “Except  a 
man  be  born  anew.”  “ If  any  man  is  in  Christ 
he  is  a new  creature  ” — not  the  old  creature  bet- 
tered, but  another,  a new,  creature. 


and  distinct  kinds  of  righteousness,  or 
laws — one  imperfect,  for  the  imperfect  or  carnal  mind,  and  the  other  perfect,  for  the  per- 
fect or  spiritual  mind,  which  two  states  are  as  separate  and  distinct  from  each  other  as 
sheep  are  from  goats  [132  : 13]. 


The  life  is  not  in  believing  there  is  a di- 
vinity somewhere,  but  in  knowing  it.  To 
know  the  Word  of  the  Truth,  and  to  have 
its  spirit  generated  in  the  mind  and  heart, 
is  to  have  its  pure  offspring — its  Son — be- 
gotten within,  consciously  crying  “ Father” 
with  certitude  [132  : 19]. 


Here  again  is  a distinct  and  absolute  mark 
proving  the  writer  to  have  had  the  Cosmic  Sense. 
No  merely  self  conscious  man  knows  of  God  as 
he  knows  of  mundane  matters  of  fact.  Every 
Cosmic  Conscious  man  does  so.  He  knows  by 
actual  inward  vision  just  as  he  knows  (by  self 
consciousness)  that  he  is  a distinct  entity. 


C.  P. 


249 


The  government  of  the  carnal  mind, 
which  hath  not  the  Son  of  Divinity  begot- 
ten in  it,  hath  no  actual  knowledge  of  what 
the  only  true  Divinity  is.  No  one  knoweth 
the  names  of  the  actual  Divinity  and  its 
Lamb  until  these  are  written  in  their 
understandings  by  special  revelation  to 
each  one  individually.  On  this  Rock  of 
the  actual  revelation  of  the  Christ  in  the 
mind  by  its  eternal  Father  the  congrega- 
tion of  the  true  Christ  is  built.  This  is 
the  sole  immovable  basis  of  certitude  ; and 
the  world  may  continue  to  divide  indefi- 
nitely into  disagreeing  sects  until  it  re- 
ceives this  revelation,  because  it  can  have  no 


In  other  words : The  merely  self  conscious 

mind  may  believe  in  God  but  cannot  know  him — 
has  never  seen  God,  can  never  see  him.  The 
only  men  who  can  and  do  know  the  deity  are  the 
Cosmic  Conscious  men  (the  consciousness  of  the 
deity  and  of  the  Cosmos  being  the  same  thing). 
What  C.  P.  very  properly  calls  the  congregation 
of  Christ  is  simply  made  up  of  those  who  have 
been  illumined.  This  illumination  is  the  sole 
basis  of  certainty  in  these  matters.  If  all  the 
world  had  Cosmic  Consciousness  all  would  agree 
on  many  basic  questions  of  religion  and  philos- 
ophy which  are  now  disputed — though  doubtless 
other  questions,  many  of  which  are  not  in  sight 
at  the  present  time,  would  arise  and  be  disputed 
upon. 

certitude  until  then  ; but  all  who  receive  it 


see  eye  to  eye,  and  they  cannot  disagree  [132  : 20]. 

It  was  of  this  very  part — this  Son  be- 
gotten in  him— which  was  the  spiritual 

° ^ , . 1 r the  definiteness  of  the  new  birth — that  is,  of  the 

mind,  that  the  Spirit  of  Truth  said.  Thou  oncoming  of  Cosmic  Consciousness, 
art  my  Son  : this  day  have  I begotten 

thee.”  And  he  knew  the  very  day  he  was  begotten — the  very  day  he  became  conscious 
of  being  made  alive  to  this  Father  of  his  understanding,  because  this  spiritual  Son  in 
him  spontaneously  “cried  Father”  with  natural  certitude  as  it  had  not  cried  before. 
And  thus  this  begotten  Son  of  the  eternal  Spirit  of  Truth  so  cries  in  every  one  in  whom 
it  is  begotten,  so  that  they,  and  they  only,  know  how  the  first  born  was  begotten.  And 
these  only  know  what  the  dominion  of  the  Divinity  is,  for,  “ Except  a man  be  thus  born 
again  he  cannot  see  it”  [132  : 22]. 

The  carnal  mind  can  talk  about  the 
“ Fatherhood  of  God  and  the  brotherhood 
of  man,”  but  it  realizes  nothing  of  either, 
because  this  Son  of  God  is  not  begotten  in 
it  [132  : 23]. 

Moreover,  he  said,  “At  that  day” — the 
day  when  they  should  be  conscious  of  this 

Spirit’s  having  come  to  them — “ ye  shall  know  that  I am  in  the  Father,  and  ye  in  me, 
and  I in  you.”  And  as  it  was  impossible  for  the  man  to  be  personally  in  them,  and 
they  in  him,  it  is  clear  that  when  the  Spirit  of  Truth  had  written  itself  clearly  in  their 
consciousness  this  would  be  both  the  Father  and  the  Son  in  them,  and  they  in  that,  and 
the  work  was  purely  that  of  a spiritual  mental  state  [132  : 24]. 

“ He  that  was  least  in  the  kingdom  of 


God  is  the  father  of  each  one  of  us  ; but  no 
one,  without  illumination,  can  realize  what  these 
words  mean. 


Needs  no  comment. 


heaven  was  greater  than  John,”  because 
those  who  entered  into  that  were  made 
perfect  by  the  fullness  of  Light  of  the  eter- 
nal Spirit.  Hence  “the  law  of  the  proph- 
ets were  until  John,  but  with  him  began 
the  preaching  of  the  kingdom  of  God  ” 

[132 : 31]- 

And  to  these  (the  enlightened)  it  is 
entirely  clear  that  this  Divinity,  being 


Jesus  looked  upon  himself  as  the  first  man  of 
the  new  (Cosmic  Conscious)  race.  Among 
merely  self  conscious  men  none  ranked  higher 
than  John,  but  the  least  man  of  the  new  order 
would  be  greater  than  he. 


One  aspect  of  the  Cosmic  vision. 


250 


Cosmic  Consciousness 


eternal,  all  existence  must  be  eternal,  because  all  Truth  is  simply  the  Truth  of  existence. 
To  these  existence  is  one  eternal  immensity  of  infinite  existence,  acting  with  infinite  force, 
in  an  inevitable,  infinite,  therefore  absolutely  perfect  order,  in  whose  perfection,  or  truth, 
all  things  and  their  action  must  of  necessity  be  included,  and  this  Paul  expressed  in  the 
one  comprehensive,  basic  sentence,  “All  things  are  of  the  Divinity”  [132  :68]. 

The  apostles  were  ministers  of  the  new 


The  “Rock”  is,  of  course,  the  Cosmic  Sense. 
Whether  or  not  any  of  the  apostles,  besides  Paul, 
had  themselves  Cosmic  Consciousness,  their  work 
was  on  that  plane,  since  the  object  of  it  was  to 
preserve  and  extend  the  teaching  of  Jesus.  In 
Cosmic  Consciousness  there  is  no  condemnation, 
no  sin,  no  evil,  no  death.  This  may  be  a hard 
saying,  but  it  is  true. 


Covenant,  which  was  based  on  this  Rock, 
which  was  an  entirely  new  basis  of  ratioc- 
ination, and  they  were  not  ministers  of  the 
old  covenant  of  the  moral  law  at  all.  The 
moral  law,  being  the  knowledge  of  good 
and  evil,  is  the  “ ministration  of  death,” 
while  the  new  law  is  the  ministration  of 
life.  The  old  is  the  minister  of  condemnation,  which  is  the  death,  and  the  new  is  the 
minister  of  justification,  which  is  the  life,  hence  those  who  pass  into  the  dominion  of  the 
new  necessarily  pass  out  of  the  dominion  of  the  old,  and  thus  they  must  be  “ made 
free  from  the  old,”  and  it  is  thus  that  there  is  no  condemnation,  no  death,  to  those 
who  are  in  the  Covenant  of  the  Christ”  [132  : 73]. 

This  reveals  the  boundless  radiance  of 


“This”  refers  to  the 
‘ ‘ Brahmic  Splendor.  ’ ’ 


Cosmic  Vision,  the 


the  infinite  face  of  the  real  Divinity,  beam- 
ing on  him  who  sees  it  its  equipoise  of 
“ Mercy  and  Truth  ” [132:75]. 

And  when  this  Christ  is  formed  in  the 
mind  and  heart  it  is  known  to  be  the 
“ Spirit  of  faith  ” in  the  infinite  order  of  all 
existence  as  all  true,  and  for  this  reason  it  “resisteth  not  the  evil”  which  is  an  inevitable 
part  of  the  Order,  and  seen  in  the  Light  of  the  whole  Truth  to  be  all  good,  having  a 
perfect  use  [132  : 140]. 


“This  Christ,”  i.  e. , Cosmic  Consciousness. 
When  that  comes  to  a man  he  can  say,  as  Whit- 
man says  : “There  is  in  fact  no  evil”  [193  : 22]. 


And  it  is  thus  that  this  Spirit  of  Faith 
in  the  whole  Order  is  the  Christ  formed  in 
the  mind,  and  this  is  the  “ Lamb  of  God 
which  taketh  away  all  sin  ” — by  taking 
away  all  resistance  of  the  natural  Order  of 
existence.  When  this  Christ  is  formed  in 
the  mind  then  it  has  the  perfect  Light  by 
which  all  the  things  of  the  Divinity  of  all 
Truth  are  clearly  understood.  Then,  and 
only  then,  it  knoweth  how  all  the  things 
of  the  new  Covenant  are  spiritually  dis- 
cerned, for  then,  and  only  then,  it  knoweth 
the  only  true  Divinity  and  its  Christ.  And 
then  the  mind  knoweth  with  entire  certi- 
tude, by  its  own  experience,  that  all  that 
the  first-born,  Paul,  or  any  of  the  believers, 
had  of  the  knowledge  of  the  Truth  (and 
they  had  its  fullness)  came  to  them  by 
internal  revelation,  and  not  by  any  external 


To  the  self  conscious  mind  there  is  good  in  the 
world  but  also  a great  deal  of  evil.  To  the  Cos- 
mic Conscious  mind  all  is  good ; there  is  no  evil. 
The  chief  function  of  those  few  Cosmic  Conscious 
minds  that  so  far  the  world  has  had  has  been  to 
reconcile  (as  far  as  may  be)  the  self  conscious 
mind  to  the  Cosmic  order,  which  seemed  to  the 
one  perfect,  to  the  other  imperfect.  Whitman 
expresses  this  very  well  in  a short  poem  [193  : 
416]  : 

“When  the  full-grown  poet  came. 

Out  spake  pleased  Nature  (the  round  impassive 
globe,  with  all  its  shows  of  day  and  night), 
saying.  He  is  mine  ; 

But  out  spake  too  the  soul  of  men,  proud,  jealous, 
and  unreconciled.  Nay,  he  is  mitie  alone  ; 

— Then  the  full-grown  poet  stood  between  the 
two,  and  took  each  by  the  hand  ; 

And  to-day  and  ever  so  stands,  as  blender,  uniter, 
tightly  holding  hands. 

Which  he  will  never  release  until  he  reconciles 
the  two. 

And  wholly  and  joyously  blends  them.” 


“signs  and  wonders  ” [132  : 140-1]. 

By  being  perfectly  enlightened  by  the  Spirit  of  all  existence  he  was  reconciled  to  it 


H.  B. 


251 


all,  therefore  could  not  resist  any  part  of  it  as  if  it  had  no  right  to  be  ; and  he  cheerily 
saw  that  the  way  to  the  peace  and  harmony  of  mankind  with  each  other  was  through 
the  reconciliation  to,  or  harmony  with,  the  infinite  Order,  which  he  saw  to  be  all  Truth, 
therefore  infinite  perfection  [132  : 247], 


Chapter  21. 

The  Case  of  H.  B.  in  His  Own  Words. 

“ My  early  home  was  one  of  quite  narrow  limitations.  I did  not  find 
myself  among  books,  though  such  was  my  desire  for  them  that  nothing  else 
had  any  attractions  for  me.  My  mental  activity  must  have  been  noticeable, 
as  I can  now  see  it,  in  comparison  with  that  of  others  about  me.  I never 
found  much  pleasure  in  the  ordinary  amusements  of  boyhood.  I preferred 
to  be  alone,  and  in  summer  I loved  most  of  all  to  be  in  the  woods.  I found 
companionship  in  the  trees  ; they  seemed  nearer  to  me  than  human  beings. 
I used  to  talk  to  them,  and  think  they  said  something  to  me.  All  my  life 
the  woods  have  thus  drawn  me  to  themselves,  and  now,  if  I could,  I would 
live  among  the  trees.  All  my  life  I have  loved  to  be  alone  and  still  do. 
Whether,  according  to  Byron’s  dictum,  I am  ‘ a wild  beast  or  a God  ’ I will 
not  stop  to  guess.  It  is  also  true  that  I love  the  society  of  congenial  spirits 
in  domestic  and  general  life. 

“ I soon  learned  that  men  regulated  their  intercourse  with  each  other  by 
conventional  rules  and  not  by  what  I now  understand  as  spiritual  laws,  but 
which  I could  not  then  name  and  could  not  understand,  though  I felt  their 
presence,  as  Wordsworth  felt  ‘ an  outward  presence  ’ in  nature. 

“ The  shocks  that  my  spiritual  consciousness  experienced  as  I came  in 
contact  with  rough  men  were  such  as  no  language  can  reach.  There  has 
been  a gradual  development  of  this  perception,  or  spiritual  vision,  all 
through  life.  I early  began  to  inquire  how  things  came  to  be  as  they  are, 
and  that  is  what  I am  now  trying  to  do.  As  things  look  to  me  now,  I must 
always  regard  it  as  a misfortune  that  I was  born  into  the  atmosphere  of  the 
Calvinistic  theology.  I lived  for  a score  of  years  under  the  shadow  of  that 
black  cloud — years  which  might  have  otherwise  been  spent  in  healthy 
growth.  This  theology  I tried  to  accept  intellectually  because  everybody 
about  me  did ; but  my  soul  never  endorsed  it.  At  the  age  of  forty  I was 
quite  free  from  the  dwarfing  influence  of  such  a line  of  thought,  and  since 
then  have  breathed  freely. 

“ What  I am  I owe  mostly  to  books.  I have  been  but  little  in  contact 
with  men  who  could  have  taught  me  and  given  me  strength.  A year  or  two 


252 


Cosmic  Consciousness 


at  an  academy  and  twenty  weeks  in  college  is  all  I have  known  in  those  di- 
rections. As  I came  out  from  the  shadow  of  that  dark  theology  I chanced 
to  hear  Emerson.  I then  got  his  books.  I have  been  a close  student  of 
them  for  fifty  years.  I owe  more  to  him  than  to,  I almost  might  say,  all 
other  men  beside.  Next  I found  my  way  to  Darwin.  Mine  was  the  only 
copy  of  the  ‘ Origin  of  Species  ’ to  be  found  in  my  community  for  ten  years. 

“The  first  real  mental  illumination  I remember  to  have  experienced  was 
when  I saw  that  the  universe  exists  in  each  of  its  individual  atoms — that  is, 
the  universe  is  the  result  of  a few  simple  processes  infinitely  repeated. 
When  a drop  of  water  has  been  mathematically  measured,  every  principle 
will  have  been  used  which  would  be  called  for  in  the  measurement  of  the 
heavens.  All  life  on  the  globe  is  sustained  by  digestion  and  assimilation ; 
when  by  voluntary  and  traumatic  action  these  stop  death  follows.  The  his- 
tory of  an  individual  mind  is  the  history  of  the  race.  Know  one  thing  in 
its  properties  and  relations  and  you  will  know  all  things.  All  crystallog- 
raphy is  in  one  grain  of  sand,  all  animal  life  in  one  insect,  all  vegetable  in 
a single  bud.  I was  then  about  forty. 

“ My  next  was  when  I saw  there  was  no  boundary  line  between  vegetable 
and  animal  life,  and  hence  no  beginning  nor  end  to  either.  The  first  of 
these  experiences  came  to  me  long  before  I found  what  Thales  said  on  this 
point.  These  statements  are  perhaps  enough  to  indicate  the  direction  in 
which  my  intellect  has  developed. 

“ Whatever  calm  delights  have  come  to  me  through  the  intellect  the  true 
grandeur  of  my  days  has  been  found  in  the  atmosphere  of  the  moral  senti- 
ment— a grandeur  which  reduces  all  material  happenings  to  the  value  of 
toys.  I felt  this  when  a boy  as  an  overshadowing  presence  that  was  con- 
stantly drawing  me  away  from  all  that  seemed  to  make  up  the  life  of  those 
about  me — drawing  me  away  I knew  not  how  or  whither.  What  I then  saw 
dimly,  or  as  ‘ through  a glass  darkly,’  now  shines  all  about  me  with  a bright- 
ness exceeding  that  of  the  sun.  In  its  light  I see  that  love  and  justice  can- 
not be  limited  by  what,  in  the  poverty  of  our  ignorance,  we  call  time  and 
space.  Hence  all  the  thinking  and  all  the  teaching  that  has  been  done  in 
the  world,  founded  in  our  ideas  of  time  and  space,  are  blown  away  like  chaff, 
or  are  consumed  like  ‘ wood,  hay  and  stubble.’ 

“ I was  nearly  sixty  when  I came  to  see  that  what  is  true  at  any  time  and 
in  any  place  is  also  true  at  all  times  and  in  all  places,  or,  what  we  call  law, 
found  anywhere  will  be  found  everywhere,  though  men  may  give  it  different 
names.  What  men  call  gravity  holds  in  mental  no  less  than  in  physical 
phenomena,  and  all  physical  phenomena,  at  their  best,  are  dull  and  murky 


H.  B. 


253 


till  they  come  up  into  spiritual  life.  As  an  illustration  that  every  law  has  its 
universality  take  the  familiar  law  or  principle  that  action  and  reaction  are 
equal.  What  is  this  but  reaping  the  whirlwind  after  one  has  sown  the  wind, 
or  how  does  that  natural  law  differ  from  this  teaching : ‘ Whatsoever  a man 

soweth  that  shall  he  also  reap  ? ’ Are  they  ought  but  different  strains  in  the 
great  cosmic  melody  ? 

“Soon  after  I began  to  understand  the  paradoxical  teachings  of  Jesus, 
as  when  he  declared  that  ‘ he  that  would  save  his  life  must  lose  it  and  he 
that  would  lose  it  (for  Jesus’  sake)  alone  shall  find  it’  The  same  in  Paul, 
‘ as  having  nothing  yet  possessing  all  things.’  From  this  it  was  but  a step 
to  a knowledge  of  the  central  principle  of  all  spiritual  life — namely,  the  giv- 
ing of  one’s  self  for  others. 

“About  ten  years  ago,  at  the  age  of  sixty,  I found  myself  tormented  with 
that  question  with  which  intelligence  has  wrestled  since  there  was  any  of  that 
commodity  in  the  earth — namely,  the  beginning  of  things.  When  in  deep 
agony,  a side  light  was  flashed  upon  my  soul,  with  almost  blinding  sudden- 
ness— ‘ If  you  could  find  a beginning,  would  not  that  beginning  be  itself  an 
end?’  Hence,  if  you  could  find  one  end  of  things,  would  not  that  show  you 
that  there  must  also  be  another  end?  What!  an  end  of  all  things,  beyond 
which  there  could  be  only  blankness,  as  there  must  have  been  before  things 
began  to  be,  if  they  did  begin.  No  1 ‘There  was  no  beginning  and  there 
can  be  no  end  1’  Since  that  moment’s  experience  I have  not  been  troubled 
as  to  the  immortality  of  the  soul,  and  I now  think  I never  shall  be  again. 

“ Five  years  ago  I had  an  experience  which  has  proved  more  fruitful  to 
me  perhaps  than  all  others  combined.  I had  a fall,  striking  on  my  head.  I 
lost  consciousness.  In  regaining  possession  of  myself  I passed  through  all 
the  experiences  of  the  race  I In  the  first  stage  I simply  was  aware  of  the 
fact  that  I was  something ; what  that  was,  I neither  knew  nor  cared  to  know. 
I did  not  know  what  knowing  was.  I was  calm,  blissfully  happy,  and  to  me 
there  was  no  past  nor  any  future.  There  was  to  me  no  time,  no  place,  no 
anything,  save  that  tiny  speck  of  consciousness  — myself.  As  there  was 
nothing  to  note  duration — that  stage  might  have  been  in  duration  incom- 
prehensible. At  any  rate,  such  was  its  lesson  to  me. 

“This  stage  of  blissful  existence  was  ended  by  my  discovering  that 
there  was  something  about  me  which  was  not  myself.  I began  to  see  and 
seeing  I began  to  reason,  and  so  Fat  length  found  my  objective  world.  As 
in  the  previous  stage,  I had  no  use  for  time,  and  so,  to  me,  there  was  none. 
This  stage  might  have  lasted  an  eternity,  so  far  as  I took  note  of  it.  I was 
busy  in  studying  myself  first,  and  then  the  things  about  me,  and  so  the  infi- 
nite peace  of  my  first  experience  was  broken  up. 


254 


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“Unable  to  think  otherwise,  I concluded  that  what  I saw  must  be  like 
myself,  and  so  I began  my  acquaintance  with  this  outer  world  by  transferring 
to  its  objects  what  I found  in  myself.  This  stage  lasted  in  my  experience 
from  the  moment  I saw  things  about  me  to  the  dawn  of  experimental  science. 
I then  became  acquainted  with  the  beginning  of  all  knowledge  and  espe- 
cially of  all  religion.  Of  course,  self  consciousness  soon  returned  and  I 
came  back  into  my  old  world  again.  Since  that  hour  my  experience  has 
seemed  more  than  that  of  all  my  previous  life.  Nothing  is  now  any  longer 
dim  or  obscure.  My  spiritual  expansion  has  been  rapid  in  these  three  or 
four  past  years.  I live  in  the  world,  but  I seem  to  myself  not  of  it ! 

“I  enjoy  what  I must  call  spiritual  vision.  No  sooner  does  the  intellect 
seize  upon  a fact  than  I see  it  in  its  spiritual  relations,  no  less  than  in  its 
material,  only  much  more  clearly.  The  perfection  of  mathematics  is  simply 
a demonstration  of  the  spiritual  truth  that  God  cannot  lie. 

“Natural  phenomena  are  but  the  shadows  of  the  spirit  from  which  they 
spring,  as  the  human  face  changes  under  the  influence  of  love,  hatred  or 
fear.  Color  in  nature,  which  washes  all  things  in  its  warm  waves,  shows  us 
what  spiritual  love  would  do  if  once  let  loose  in  the  world.  The  Bible  is 
simply  a picture,  which  I see  with  infinite  clearness.  This  vision  seems  to 
extend  to  the  atom-dance  in  nature,  no  less  than  through  all  laws,  all  knowl- 
edge, all  science,  all  history  and  all  religion. 

“You  set  me  a hard  task  when  you  bid  me  give  ‘the  difference  I per- 
ceive in  myself  ’ since  these  experiences.  I find  no  language  in  which  I can 
tell  of  the  things  in  this  realm  where  I now  am.  I have  not  even  discovered 
an  alphabet.  When,  O when,  shall  I be  able  to  reveal  its  poetry?  I see 
everywhere  and  in  every  object  unceasing  motion,  and  in  that  motion  a 
creative  force  forever  and  forever  repeating  and  re-repeating  the  same  sim- 
ple process  as  to  infinity.  Through  all  nature  the  grand  rhythms  roll  and 
heaven  and  earth  are  filled  with  the  melody.  Men  are  but  boys  chasing 
shadows.  The  spiritual  significance  of  the  world  none  seem  to  see — the 
infinite  simplicity  of  its  processes  none  care  to  understand.” 

SUMMARY. 

This  seems  to  the  editor  to  be  probably,  though  not  certainly,  a true  case 
of  Cosmic  Consciousness,  in  which  the  cosmic  plane  was  reached  gradually, 
and  not  as  usually  happens  per  saltum.  If  it  is-  not  that,  then  it  is  a case  of 
gradual  ascent  to  the  extreme  limit  of  the  self  conscious  mind.  In  any 
case,  the  experience  of  H.  B.  is  interesting  and  instructive  and  well  deserves 
a place  in  this  book. 


Chapter  22. 


R.  P.  S. 


Born  1830;  died  1898. 

In  a letter  to  the  editor  R.  P.  S.  says : “ I was  about  thirty  when  this 
marvellous  transforming  baptism  came  to  me.  To  it  I attribute  results'^ 
immensely  disproportioned  to  my  very  moderate  natural  ability  or  knowl- 
edge. A scientific,  accurate  diagnosis  of  it  all  would  be  a most  valuable 
contribution  to  human  knowledge.” 

The  experience  may  now  be  given  in  R.  P.  S.’s  own  words,  beginning 
[140:  135]. 

“ Having  always  known  that  upon  conversion  the  believer  received  the 
Holy  Spirit,  and  that  his  guidance  and  power  would  be  known,  when  needed, 
in  unfolding  the  treasures  of  scriptures,  in  service  or  in  trials,  I had  not 
looked  for  any  other  special  manifestations  of  His  presence.  And  yet  there 
was  a large  class  of  passages  in  the  Old  and  New  Testament  the  conditions 
of  which  were  not  fully  met  by  any  consciousness  of  my  own,  full  as  had 
been  the  knowledge  of  pardon,  adoption  and  standing  in  Christ,  nor  yet  by 
a later  experience,  which  came  to  me  ten  years  after  my  conversion,  of  the 
wonderful  inward  cleansing  of  the  blood  ‘ from  all  sin.’ 

“ I had  read  ‘ Whosoever  drinketh  of  the  water  that  I shall  give  him, 
shall  never  thirst ; but  the  water  that  I shall  give  him  shall  be  in  him  a well 
of  water  springing  up  into  everlasting  life.’  This  was  not  true  in  my  expe- 
rience, in  the  full  meaning  evidently  intended  by  the  words.  There  did  not 
always  from  my  heart  ‘ flow  rivers  of  living  water  ’ freely  and  spontaneously. 
Too  often  the  force-pump,  rather  than  the  fountain,  would  have  represented 
my  condition.  As  I gazed  in  the  mirror  of  the  word,  upon  the  glorious 
person  of  my  Lord,  my  soul  was  often  bowed  in  adoring  love,  but  I had 
never  come  to  ‘know’  [17  : 14 : 17]  the  Comforter  in  such  a fullness  that  I 
could  realize  His  indwelling  presence  as  even  better  than  that  of  the  visible 
person  of  Jesus.  I had  read  that  as  men  were  ‘possessed’  by  an  evil  spirit 
and  led  to  do  things  far  beyond  their  natural  powers,  so  these  ‘ filled  with 
the  spirit,’  seemed  to  be  carried  out  of,  and  beyond,  themselves.  I had  read 
the  charge  against  the  apostles,  of  being  ‘ drunken,’  and  that  afterwards 
Paul  brought  the  same  thought  of  the  elevation  of  wine,  as  the  illustration 


*Referring  to  work  done  by  him  almost  miraculous  in  character  and  quantity  but  which  cannot  be 
further  specified  here. 


256 


Cosmic  Consciousness 


of  being  ‘ filled  with  the  Spirit.’  This  seemed  to  be  an  ordained  condition, 
since  God’s  commands  are  always  promises;  just  as  his  promises  are  com- 
mands ; the  promises  being  always  larger  than  the  commands.  As  yet  I 
had  never  known,  in  my  consciousness,  a being  thus  ‘ filled  with  the  Spirit,’ 
or  the  meaning  of  John  the  Baptist’s  declaration,  ‘ He  shall  baptise  you  with 
the  Holy  Ghost  and  with  fire.’ 

“ So  ignorant  was  I,  even  in  the  matters  of  the  greatest  importance  to  my 
spiritual  interests,  that,  in  finding  the  inward  cleansing  and  the  outward 
‘victory’  over  sin — that  ‘faith  which  overcometh’  the  world — I did  not  press 
beyond  my  educational  habits  of  thought  to  recognize  that  a far  more  glori- 
ous manifestation  of  God  was  yet  to  be  known  by  the  Spirit.  I then  scarcely 
noticed  that  it  was  after  our  Lord  had  breathed  on  his  disciples,  with  the 
words  ‘ Receive  ye  the  Holy  Ghost,’  they  had  yet  to  wait  ten  days  at  one 
time  in  prayerful  expectation  for  the  more  full  baptism  of  the  Spirit;  nor 
that  it  was  some  time  after  this  event  that,  ‘ When  they  had  prayed,  the 
place  was  shaken  where  they  were  assembled  together,  and  they  were  all 
filled  with  the  Holy  Ghost’  I was  not,  indeed,  in  the  condition  of  the  ‘ dis- 
ciples ’ who  as  yet  had  ‘ not  so  much  as  heard  whether  there  be  any  Holy 
Ghost ; ’ and  yet  I had  formed  no  conception  of  what  the  promised  baptism 
‘ with  the  Holy  Ghost  and  with  fire  ’ could  be. 

“Deeply  thankful  for  the  privileges  of  ‘sanctification  through  faith,’  re- 
alized in  an  unexpected  fullness  a few  months  before,  I one  day  joined  in  the 
woods  a few  Christians  who  had  met  to  wait  before  God  for  the  baptism  of 
the  Spirit.  Except  a few  low  hymns  or  brief  prayers,  the  half-hour  was 
spent  in  solemn  silence.  At  length  ‘there  came  a sound  from  heaven  as  of 
a rushing,  mighty  wind,  and  it  filled  all  the  (place)  where  they  were  sitting.’ 
No  uninspired  words  could  so  describe  my  impressions.  And  yet  no  leaf 
above  or  blade  of  grass  below  was  moved — all  nature  was  still.  It  was  to 
our  souls,  not  to  our  senses,  that  the  Lord  revealed  himself  by  the  Spirit. 
My  whole  being  seemed  unutterably  full  of  the  God  upon  whom  I had  long 
believed.  The  perception  of  my  senses  could  bring  no  such  consciousness 
as  now  was  mine.  I understood  the  supersensual  visions  of  Isaiah,  Ezekiel 
and  Paul.  No  created  thing  was  now  so  real  to  my  soul  as  the  Creator  Him- 
self. It  was  awful,  yet  without  terror.  I lost  no  part  of  my  senses,  and  yet 
they  were  all  wrapped  up  in  the  sublime  manifestation.  A question  put  to 
me  was  answered  as  briefly  as  possible,  that  my  soul  might  lose  nothing  of 
the  heavenly  presence  enwrapping  and  filling  my  being.  I do  not  remember 
to  have  then  told  anyone  of  it,  but  days  afterwards,  when  I rejoined  my  wife, 
she  burst  into  tears  as  we  met,  before  we  had  spoken  a word,  so  great  was 


R T. 


257 


the  change  in  my  appearance.  ‘ Songs  in  the  night  season,’  the  living 
waters  welling  up  from  my  heart,  came  with  the  consciousness  of  waking. 
An  awe,  sweet  but  not  burdensome,  shadowed  my  spirit,  as  every  moment 
was  filled  with  the  presence  of  God ; nor  did  it  leave  me  in  the  midst  of  the 
most  engrossing  occupations.  Life  became  a psalm  of  praise. 

“ This  elevation  of  feeling  necessarily  subsided  after  a season,  but  it  left 
me  with  an  inner  consciousness  of  God  which  is  expressed  by  the  words : ‘ I 
will  dwell  in  them  and  walk  in  them.’  ‘We  will  come  to  him  and  make  our 
abode  with  him.’  The  scene  upon  the  Cross  of  Calvary  became  often  more 
real  than  the  senses  could  make  it.  Without  the  materiality  of  bodily  sight, 
the  holy  countenance  of  Jesus,  in  its  tender,  suffering  humanity,  lightened 
by  the  glory  of  divinity,  seems  now  to  me  to  look  down  from  the  cross,  upon 
assemblies,  as  I tell  of  redemption  for  sinners.  It  is  painful  to  endeavor  to 
speak  of  these  things.  My  poor  words  seem  rather  to  cover  than  to  reveal 
them.  Would  that  the  glorious  reality  would  be  conveyed  to  other  hearts!  ” 

Here  is  a case  of  ascent  into  the  full  light  of  the  morning  before  the 
actual  rising  of  the  sun.  This  man  was  highly  privileged,  but  it  was  not 
given  to  him  to  see  “the  heavens  opened.”  He  passed  into  the  “ Brahmic 
Bliss,”  but  did  not  see  (as  far  as  it  appears)  the  “ Brahmic  Splendor.” 


Chapter  23. 

E.  T. 

Born  1830.  Entered  Cosmic  Consciousness  i860,  aet.  thirty  years.  The 
writer  has  (at  present)  no  details  to  give  in  this  case  and  only  includes  it 
for  the  age  of  illumination. 


Chapter  24. 

Case  of  Ramakrishna  Paramahansa. 

We  are  indebted  to  Max  Mueller  and  to  Protap  Chunder  Mozoomdar  for 
such  scanty  details  as  we  have  in  this  case.  Their  evidence  is  perhaps  all 
the  more  valuable,  since  the  first  named,  at  least,  who  is  the  principal 
reporter  [125a  1306],  has  never  shown  in  his  writings  any  knowledge  or 
appreciation  of  the  faculty  here  called  Cosmic  Consciousness,  although  his 
lifework  in  Indian  literature  has  brought  him  in  contact  with  the  more  or  less 


258 


Cosmic  Consciousness 


perfect  expression  of  it  a thousand  times.  All  that  is  done  here  is  to  epitom- 
ise such  information  as  the  reporters  above  named  have  given  us. 

Ramakrishna  Paramahansa  was  born  in  1835,  in  a village  near  Jahanabad 
(Hoogly  district),  near  Kamarpukur.  His  chief  place  of  residence  is  said 
to  have  been  at  a temple  of  the  Goddess' Kali,  on  the  bank  of  the  Ganges, 
near  Calcutta.  He  died  1886,  in  the  Kasipur  Garden,  two  miles  north  of 
Calcutta.  He  is  said  to  have  exercised  an  extraordinary  influence  upon  a 
large  number  of  intelligent  and  highly  educated  men,  including  Protap 
Chunder  Mozoomdar  and  Keshub  Chunder  Sen.  A score  of  young  men, 
who  attached  themselves  closely  to  him,  have,  since  his  death,  become 
ascetics.  They  follow  his  teaching  by  giving  up  the  enjoyment  of  wealth 
and  carnal  pleasure,  living  together  in  a college  and  retiring  at  times  to  holy 
and  solitary  places.  Besides  these,  we  are  told  that  a great  number  of  men 
with  their  families  are  ardently  devoted  to  his  cause. 

Ramakrishna  never  moved  in  the  world  or  was  a man  of  the  world.  He 
seems,  from  the  first,  to  have  practiced  severe  asceticism.  He  was  a Brahmin 
by  caste,  well  formed  in  body,  but  the  austerities  through  which  his  character 
developed  seemed  to  have  permanently  disordered  his  system,  leaving  upon 
his  features  an  appearance  of  debility,  paleness  and  shrunkenness  which 
excited  compassion.  Yet,  in  the  midst  of  his  emaciation,  his  face  retained 
a fullness,  a childlike  tenderness,  a profound  visible  humbleness,  an  unspeak- 
able sweetness  of  expression,  and  a smile  such  as  Mozoomdar  says  he  never 
saw  on  any  other  face.  A Hindu  saint  is  always  particular  about  his  ex- 
ternals. He  wears  the  Garua  cloth,  eats  according  to  strict  forms,  refuses 
to  have  intercourse  with  men,  is  a rigid  observer  of  caste,  is  always  proud 
and  professes  secret  wisdom  ; he  is  always  a universal  counsellor  and  dis- 
penser of  charms.  But  the  man  Ramakrishna  was  singularly  devoid  of  any 
such  claims.  His  dress  and  diet  did  not  differ  from  those  of  other  men, 
except  in  the  general  negligence  he  showed  towards  both,  and  as  to  caste, 
he  openly  broke  it  every  day.  He  repudiated  the  title  of  a teacher,  showed 
displeasure  at  any  exceptional  honor  which  people  tried  to  pay  him,  and  he 
emphatically  disclaimed  the  knowledge  of  secrets  and  mysteries.  He  wor- 
shiped no  particular  Hindu  deity,  neither  Siva,  Vishnu,  or  the  Saktis,  and 
yet  he  accepted  all  the  doctrines,  the  embodiments,  the  usages  and  devo- 
tional practices  of  every  religious  cult.  Each  in  turn  was  infallible  to  him. 
His  religion  meant  ecstasy,  his  worship  transcendental  insight,  his  whole 
nature  burnt  day  and  night  with  the  permanent  fire  and  fever  of  a strange 
faith  and  feeling.  His  conversation  was  a ceaseless  breaking  forth  of  his 
inward  fire  and  lasted  for  long  hours.  He  was  often  merged  in  rapturous 


Ramakrishna  Paramahansa 


259 


ecstasy  and  outward  unconsciousness  during  the  day,  particularly  when  he 
spoke  of  his  favorite  spiritual  experiences  or  heard  any  striking  response  to 
them.  Krishna  became  to  him  the  incarnation  of  loving  devotion,  and  we 
are  told  that,  while  meditating  on  him,  his  heart  full  of  the  burning  love  of 
God,  his  features  would  suddenly  become  stiff  and  motionless,  his  eyes  lose 
their  sight,  and  while  completely  unconscious  himself,  tears  would  run  down 
his  rigid,  pale,  yet  smiling  face ; and  while  in  that  state  he  would  sometimes 
break  out  into  prayers,  songs  and  utterances,  the  force  and  pathos  of  which 
would  pierce  through  the  hardest  heart  and  bring  tears  to  eyes  that  never 
wept  before  through  the  influence  of  religion. 

What  is  most  extraordinary,  his  religion  was  not  confined  to  the  worship 
of  Hindu  deities.  For  long  days  he  subjected  himself  to  various  kinds  of 
discipline  to  realize  the  Mohammedan  idea  of  all-powerful  Allah.  He  let  his 
beard  grow,  he  fed  on  Moslem  diet,  he  continually  repeated  sentences  from 
the  Koran.  For  Christ  his  reverence  was  deep  and  genuine.  He  bowed  his 
head  at  the  name  of  Jesus,  honored  the  doctrine  of  his  sonship,  and  once  or 
twice  attended  Christian  places  of  worship.  He  showed  how  it  was  possible 
to  unify  all  the  religions  of  the  world  by  seeing  only  what  is  good  in  each 
one  of  them,  and  by  sincere  reverence  for  every  one  who  has  suffered  for  the 
truth,  for  their  faith  in  God  and  for  their  love  of  men.  He  left  nothing  in 
writing.  His  friends  wrote  some  of  his  sayings.  He  did  not  desire  to 
found  a sect. 

Here  follow  a few  more  or  less  characteristic  passages  from  his  teachings : 

How  to  get  rid  of  the  lower  self.  The  blossom  vanishes  of  itself  as  the  fruit  grows, 
so  will  your  lower  self  vanish  as  the  divine  grows  in  you. 

So  long  as  the  heavenly  expanse  of  the  heart  is  troubled  and  disturbed  by  the  gusts 
of  desire,  there  is  little  chance  of  our  beholding  therein  the  luminary  God.  The  beatific 
godly  vision  occurs  only  in  the  heart  which  is  calm  and  wrapped  in  divine  communion. 

The  soiled  mirror  never  reflects  the  rays  of  the  sun  ; so  the  impure  and  the  unclean 
in  heart  that  are  subject  to  Maya  (illusion)  never  perceive  the  glory  of  Bhagavan,  the 
Holy  One.  But  the  pure  in  heart  see  the  Lord  as  the  clear  mirror  reflects  the  sun.  So 
be  holy. 

A recently  married  young  woman  remains  deeply  absorbed  in  the  performance  of 
domestic  duties,  so  long  as  no  child  is  born  to  her.  But  no  sooner  is  a son  born  to  her 
than  she  begins  to  neglect  household  details,  and  does  not  find  much  pleasure  in  them. 
Instead  thereof  she  fondles  the  new-born  baby  all  the  livelong  day  and  kisses  it  with 
intense  joy.  Thus  man  in  his  state  of  ignorance  is  ever  busy  in  the  performance  of  all 
sorts  of  works,  but  as  soon  as  he  sees  in  his  heart  the  Almighty  God  he  finds  no  pleas- 
ure in  them.  On  the  contrary,  his  happiness  consists  now  only  in  serving  God  and 
doing  his  works.  He  no  longer  fids  happiness  in  any  other  occupation,  and  cannot 
draw  himself  from  the  ecstasy  of  the  Holy  Communion. 

As  one  can  ascend  to  the  top  of  a house  by  means  of  a ladder,  or  a bamboo,  or  a 


26o 


Cosmic  Consciousness 


staircase,  or  a rope,  so  divers  are  the  ways  and  means  to  approach  God,  and  every  reli- 
gion in  the  world  shows  one  of  these  ways. 

Wh\-  can  we  not  see  the  Divine  Mother  ? She  is  like  a high-born  lady,  transacting 
all  her  business  from  behind  the  screen — seeing  all,  but  seen  by  none.  Her  devout 
sons  only  see  Her  by  going  near  Her,  behind  the  screen  of  Maya. 

You  see  many  stars  at  night  in  the  sky,  but  find  them  not  when  the  sun  rises.  Can 
you  say  there  are  no  stars  in  the  heavens  of  day  ? So,  O man,  because  you  behold  not 
God  in  the  days  of  your  ignorance  say  not  that  there  is  no  God. 

In  the  play  of  hide-and-seek,  if  the  player  succeeds  in  touching  the  grand  dame 
(Boori),  he  is  no  longer  liable  to  be  made  a thief  of  by  the  seeker.  Similarly,  by  once 
seeing  God,  man  is  no  longer  bound  down  by  the  fetters  of  the  world.  Just  as  the  per- 
son touching  the  Boori  is  free  to  go  about  wherever  he  chooses  without  being  pursued 
and  made  a thief  of,  so  also  in  this  world’s  playground  there  is  no  fear  to  him  who  has 
once  touched  the  feet  of  God.  He  attains  freedom  from  all  worldly  cares  and  anxieties, 
and  nothing  can  ever  bind  him  again. 

The  pearl-oyster  that  contains  the  precious  pearl  is  in  itself  of  very  little  value,  but 
it  is  essential  for  the  growth  of  the  pearl.  The  shell  itself  may  prove  to  be  of  no  use 
to  the  man  who  has  got  the  pearl.  So  ceremonies  and  rites  may  not  be  necessary  for 
him  who  has  attained  the  Highest  Truth — God. 

A little  boy  wearing  the  mask  of  the  lion’s  head  looks  indeed  very  terrible.  He 
goes  where  his  little  sister  is  at  play  and  yells  out  hideously,  which  at  once  shocks  and 
terrifies  his  sister,  making  her  cry  out  in  the  highest  pitch  of  her  voice  in  the  agony  of 
despair  to  escape  from  the  clutch  of  the  terrible  being.  But  when  her  little  tormentor 
puts  off  the  mask  the  frightened  girl  at  once  recognizes  her  loving  brother  and  flies  up 
to  him,  exclaiming,  “ Oh,  it  is  my  dear  brother,  after  all  ! ” Even  such  is  the  case  of 
all  the  men  of  the  world  who  are  deluded  and  frightened  and  led  to  do  all  sorts  of  things 
by  the  nameless  power  of  Maya,  or  Nescience,  under  the  mask  of  which  Brahman 
hides  himself.  But  when  the  veil  of  Maya  is  taken  from  Brahman,  the  men  then  do  not 
see  in  him  a terrible  and  uncompromising  Master,  but  their  own  beloved  Other  Self. 

It  cannot,  perhaps,  be  proved  (in  the  usual  way)  that  Ramakrishna  was  a 
case  of  Cosmic  Consciousness.  We  cannot  point  to  the  presence  of  the  sub- 
jective light  or  to  sudden  illumination  at  a certain  age.  Still  there  is  little 
doubt  about  the  diagnosis,  and  we  can  readily  understand  our  want  of  defi- 
nite information,  which  is  probably  due  to  the  fact  that  those  who  reported 
the  case  to  us  had  no  conception  of  its  real  nature,  or  what  were  the  charac- 
teristic and  essential  symptoms.  To  them  subjective  light  (if  they  knew  of 
it)  would  probably  seem  a matter  of  no  consequence,  and  equally  so  the  age 
and  the  more  or  less  suddenness  of-  the  oncoming  of  such  features  in  the 
case  as  they  did  report. 


Chapter  25. 

Case  of  J.  H.  J. 

A merchant  in  a pretty  large  way  of  business.  The  advent  of  the  Cosmic 
Sense — which  was  momentary  and  incomplete — made  no  visible  change  in 
his  life,  and  very  few  of  the  hundreds  who  knew  him  had  the  least  suspicion 
that  he  ever  had  any  experience  out  of  the  common.  He  is  not  regarded  as 
a saint  nor  exactly  as  a sage,  but  he  has  many  warm  friends  and  is  in  several 
respects  remarkably  intelligent.  He  was  born  May  25,  1837.  the  night 
of  December  31,  1868,  in  the  middle  of  his  thirty-second  year,  he  had  the 
following  dream.  It  is  not  at  all  clear  that  the  dream  had  any  connection 
with  the  subsequent  illumination.  I give  it  in  his  own  language  as  part  of 
the  case,  and  each  reader  may  form  his  own  opinion  as  to  its  importance. 
The  writer,  however,  may  say  that  it  seems  to  him  that  the  sense  of  intense 
light  experienced  in  it,  if  not  actually  the  subjective  light  that  belongs  to 
the  oncoming  of  Cosmic  Consciousness,  bore  some  close  relation  to  it : 

“ I thought,”  he  writes,  “ I was  standing  behind  the  counter  of  my  shop 
in  the  middle  of  a bright,  sunshiny  afternoon,  and  instantly,  in  a flash,  it 
became  darker  than  the  darkest  night,  darker  than  a mine,  and  the  gentle- 
man who  was  talking  with  me  ran  out  into  the  street.  Following  him, 
although  it  was  so  dark,  I could  see  hundreds  and  thousands  of  people  pour- 
ing into  the  street,  all  wondering  what  had  happened.  Just  then  I noticed 
in  the  sky,  in  the  far  southwest,  a bright  light  like  a star,  about  the  size  of 
the  palm  of  my  hand,  and  in  an  instant  it  seemed  to  grow  larger  and  larger 
and  nearer  and  nearer,  until  it  began  to  light  up  the  darkness.  When  it  got 
to  the  size  of  a man’s  hat,  it  divided  itself  into  twelve  smaller  lights  with  a 
larger  one  in  the  centre,  and  then  very  rapidly  it  grew  much  larger,  and 
instantly  I knew  that  this  was  the  coming  of  Christ.  The  moment  this  thought 
occurred  to  me  the  whole  southwestern  heavens  became  filled  with  a shining 
host,  and  in  the  centre  of  it  Christ  and  the  twelve  aposdes.  By  this  time  it 
was  lighter  than  the  lightest  day  that  could  bossibly  be  imagined,  and  as 
the  shining  host  advanced  toward  the  zenith,  the  friend  with  whom  I was 
talking,  exclaimed;  ‘That  is  my  Saviour!’  and  I thought  he  immediately 
left  his  body  and  ascended  into  the  sky,  and  I thought  I was  not  good 
enough  to  accompany  him.  Then  I awoke. 

“ For  some  days  afterwards  I was  very  strongly  impressed  by  this  dream 
and  could  not  tell  it  to  anyone.  In  about  a fortnight  I told  it  to  my  family  ; 
afterwards  to  my  Sunday  school  class,  and  since  I have  frequently  repeated 
it.  It  was  the  most  vivid  dream  I ever  had.” 


262 


Cosmic  Consciousness 


The  rest  of  his  experience  is  drawn  from  a letter,  dated  June  4,  1892  : 

“ I had  been  for  three  years  or  more  in  the  ‘ wine  press.’  I knew  there 
must  be  a place  of  rest,  or  else  the  whole  Bible  was  a lie.  I had,  from  a 
boy,  read  and  thought  much  about  ‘ the  second  coming,’  and,  while  I 
laughed  at  the  ‘ Millerites  ’ and  knew  that  they  were  idiotic  in  their  expecta- 
tions, yet  I still  had  enough  of  the  marvelous  in  me  to  be  looking  for  a sud- 
den change  of  some  sort.  One  day,  in  the  late  spring  of  1871  [he  was 
then  just  thirty-four  years  old],  Mr.  B.  [the  J.  B.  of  this  volume]  told  my 
wife  that  my  case  was  a very  curious  one.  Said  he  : ‘ Your  husband  is  born 
again  and  don’t  know  it.  He  is  a little  spiritual  baby,  with  eyes  not  yet 
open,  but  he  will  know  it  in  a very  short  time.’  And  about  three  weeks  after 
that,  about  a quarter  to  eight  o’clock,  while  walking  on  Second  Avenue 
(N.  Y.)  with  my  wife,  on  my  way  to  a lecture  at  the  Liberal  Club,  I sud- 
denly exclaimed  to  my  wife:  ‘A.,  I have  eternal  life  ! ’ I cannot  say  there 
was  a tremendous,  though  there  was  a marked,  exaltation.  The  prominent 
feeling  was  a sort  of  undying  assurance  that  the  Christ  in  me  had  arisen 
and  would  remain  in  everlasting  consciousness — and  it  has.  There  was  a 
time  after  this,  three  years  later,  in  August,  1874,  on  a Long  Branch  boat, 
when  in  a crowd  of  people,  sitting,  leaning  back  in  my  chair,  I had  an  ex- 
perience of  the  greatest  mental  and  spiritual  exaltation — when  it  seemed  as 
if  my  whole  soul,  and  body,  too,  were  suffused  with  light ; but  this  never 
made  me  forget  the  first  experience,  which,  while  something  like  the  latter, 
was  not  so  transporting.” 


Chapter  26. 

T.  S.  R. 

Born  1840.  Entered  Cosmic  Consciousness  in  1872,  at  the  age  of  thirty- 
two  years.  Was  a member  of  a Presbyterian  Church  in  good  standing. 
Upon  illumination  left  the  church  and  has  had  no  connection  with  any  simi- 
lar organization  since.  Was  always  an  earnest,  thoughtful  man.  “In  1872 
[an  informant  says]  his  friends  thought  for  a time  that  he  was  becoming  in- 
sane. He  passed  through  a grave  spiritual  crisis,  the  exact  nature  of  which 
is  not  known  to  me.*  Whatever  it  was,  it,  to  all  appearance,  passed  over. 


* Louis  Lambert — that  is,  Balzac — was  supposed  by  his  friends  to  be  insane  at  the  time  of  illumina- 
tion [5  ; 126  et  seq.]  Mohammed  feared  he  was  becoming  insane.  In  the  case  of  M.  C.  L.  (infra) 
the  same  question  came  up.  This  question  has  undoubtedly  presented  itself  to  the  mind  of  almost 
every  person  who  has  experienced  illumination. 


W.  H.  W. 


263 


and  he  has  been  ever  since  not  only  sane  but  exceptionally  intelligent  and 
rightminded.  He  is  the  best  read  Emerson  scholar  that  I know.  In  all  his 
home  relations — by  wife,  children  and  friends — he  is  greatly  beloved.  He 
has  a positive  certainty  of  individual  immortality.  He  is  a very  modest  man, 
but  has  a certain  air  or  manner  which  impresses  those  who  meet  him  that  he 
(being  a mere  clerk)  is  a richer  man  than  his  millionaire  employers,  and 
that  he  knows  it." 

Chapter  27. 

IV.  H.  W. 

Born  1842.  Entered  Cosmic  Consciousness  1877,  at  the  age  of  thirty- 
five  years.  Had  a very  strong  and  original  mind  and  a wonderful  memory. 
A gentleman  who  knew  him  writes : “ He  was  an  extraordinary  conversa- 
tionalist ; it  was  as  if  he  had  absorbed  the  minds  and  works  of  Darwin, 
Huxley  and  Spencer,  and  spoke  with  the  authority  and  knowledge  of  all 
three ; their  works,  thought,  language,  were  at  his  tongue’s  end ; it  was  an 
educadon  to  be  with  him  for  a few  days.  He  was  a wonderful  violinist — 
the  equal  of  the  best  not  known  as  a star.  He  heard  of  J.  B.  [the  J.  B.  of 
this  volume]  in  1877,  sent  for  him  and  had  a five  hours’  talk  with  him  (he 
had  a capacity  of  taking  in  a case,  subject,  book,  musical  composition,  what 
not,  and  retaining  permanently  all  he  heard  or  read  about  it).  He  asked  for 
another  interview,  and  after  a second  talk  of  two  hours  said  : ‘ Now,  Mr.  B., 

I have  done.  I have  just  one  more  question  to  ask  you  and  only  one. 
Have  you  got  what  the  scientists  might  call  “a  New  Prime ”? ’ ‘I  have,’  re- 
plied B.,  ‘and  I can  further  add  that  you  will  get  it,  too.  I don’t  know 
when,  but  you  will  get  it.’  J.  B.  went  back  to  his  own  city  that  afternoon. 
The  following  afternoon  he  received  a telegram  from  W.  H.  W.  ‘ I have 
got  that  Prime.’  I afterwards  heard  him  describe  the  experience.  He  said  : 
‘ I went  into  the  yard  to  the  pump,  and  just  as  I got  there  it  came — a shock, 
a flood  of  light,  and  along  with,  or  immediately  following,  the  shock  and 
the  subjective  glow — like  a great  internal  blaze — came  the  feeling  of  abso- 
lute harmony  with  the  power  that  made  all  things  and  is  in  all  things.  All 
striving  stopped — there  was  nothing  to  strive  for — I was  at  peace.’  ” 


Chapter  28. 


Richard  Jefferies. 

Born  November  6th,  1848;  died  August  14th,  1887. 

This  case  is  given  as  that  of  a man  who  spent  several  years  in  what  has 
been  called  above  the  twilight  of  Cosmic  Consciousness  but  upon  whom  the 
sun  did  not  rise.  In  this  connection  the  man  is  an  exceedingly  interesting 
study  to  all  those  who  care  about  the  subject  matter  of  the  present  volume, 
and  the  more  so  because  he  has  written  a book  in  which  he  gives  us  what  is 
undoubtedly  a straightforward  and  candid  account  of  his  spiritual  life  down 
to  his  thirty-fifth  year  [105].  He  seems  to  have  entered  early  into  the  twi- 
light above  referred  to,  and  it  seems  probable  that  Jefferies  would  have 
entered  into  at  least  momentary  Cosmic  Consciousness  at  about  the  usual 
age  had  it  not  been  that  before  that  time  came,  when  thirty-three  years  old, 
he  was  seized  with  a fatal  sickness  which  weakened  and  tortured  him  from 
that  time  until  his  death,  which  took  place  in  his  thirty-ninth  year.  Be  this 
as  it  may,  the  book  named  represents  the  highest  spiritual  altitude  attained 
by  Jefferies — a spiritual  altitude  clearly  above  that  of  mere  self  conscious- 
ness and  as  clearly  below  the  mental  status  of  complete  Cosmic  Conscious- 
ness. 

The  book,  of  course,  should  be  read  as  a whole — and  it  will  well  repay 
perusal — but  for  the  purposes  of  the  present  volume  the  passages  found  be- 
low must  suffice. 


The  story  of  my  heart  commences  seven-  At  eighteen  years  of  age  he  enters  into  the  twi- 
teen  years  ago  f 105  ; ll.  I was  not  more  Cosmic  Sense.  But  neither  then  nor 

- *1^1  • j ^ - afterwards  present  themselves  any  of  the  charac- 

than  eighteen  when  an  inner  and  esoteric  phe^mena  of  entrance  into  Cosmic  Con- 

meaning  began  to  come  to  me  from  all  the  sciousness. 
visible  universe,  and  undefinable  aspira- 
tions filled  me  [105  : 181]. 

I was  utterly  alone  with  the  sun  and  the  earth.  Lying  down  on  the  grass,  I spoke 
in  my  soul  to  the  earth,  the  sun,  the  air,  and  the  distant  sea  far  beyond  sight.  I thought 
of  the  earth’s  firmness — I felt  it  bear  me  up;  through  the  grassy  couch  there  came  an 
influence  as  if  I could  feel  the  great  earth  speaking  to  me.  I thought  of  the  wandering 
air — its  pureness,  which  is  its  beauty  ; the  air  touched  me  and  gave  me  something  of 
itself  [105  : 4] . By  all  these  I prayed  ; I felt  an  emotion  of  the  soul  beyond  all  defini- 
tion [105  : 5]. 

I thought  of  my  inner  existence,  that 
consciousness  which  is  called  the  soul. 

These — that  is,  myself — I threw  into  the 
balance  to  weigh  the  prayer  the  heavier. 

My  strength  of  body,  mind  and  soul,  I 


Jefferies  is  always  longing,  always  aspiring, 
always  reaching  out  and  striving.  He  intensely 
feels  that  there  is  something  infinitely  desirable 
just  beyond  his  outstretched  hand,  but  he  never 
actually  touches  it. 


Richard  Jefferies 


265 


flung  into  it ; I put  forth  my  strength  ; I wrestled  and  labored  and  toiled  in  might  of 
prayer.  The  prayer,  this  soul-emotion,  was  in  itself — not  for  an  object — it  was  a 
passion.  I hid  my  face  in  the  grass,  I was  wholly  prostrated,  I lost  myself  in  the 
wrestle,  I was  rapt  and  carried  away  [105  : 7]. 

Had  any  shepherd  accidentally  seen  me  lying  on  the  turf  he  would  only  have 
thought  that  I was  resting  a few  minutes  ; I made  no  outward  show.  Who  could  have 
imagined  the  whirlwind  of  passion  that  was  going  on  within  me  as  I reclined  there  ! I 
was  greatly  exhausted  when  I reached 
home  [105  : 8]. 

Having  drunk  deeply  of  the  heaven 
above  and  felt  the  most  glorious  beauty 
of  the  day,  and  remembering  the  old,  old 
sea,  which  (as  it  seemed  to  me)  was  but 
just  yonder  at  the  edge,  I now  became 
lost,  and  absorbed  into  the  being  or  exist- 
ence of  the  universe.  I felt  down  deep 
into  the  earth  under,  and  high  above  into 
the  sky,  and  farther  still  to  the  sun  and 
stars.  Still  farther  beyond  the  stars  into 
the  hollow  of  space,  and  losing  thus  my 
separateness  of  being  came  to  seem  like  a 
part  of  the  whole  [105  : 8-9]. 

With  all  that  time  and  power  I prayed 
that  I might  have  in  my  soul  the  intellectual 
part  of  it — the  idea,  the  thought  [105  : 17].  Now,  this  moment  gives  me  all  the 
thought,  all  the  idea,  all  the  soul  expressed  in  the  Cosmos  around  me  [105  : 18]  . Gives 


Of  such  passages  as  these  Salt  [172  : 53]  says: 
“Jefferies  now  writes  without  disguise,  as  one  who 
has  received  a solemn  revelation  of  the  inner 
beauty  of  the  universe.”  But  note  especially  his 
love  of  external  nature  is  always  a longing,  be- 
coming intense  but  never  fulfilled,  to  become  the 
object.  But  perhaps  the  essence  of  the  Cosmic 
Sense,  from  the  point  of  view  of  the  intellect,  is 
the  realization  that  the  subject  and  object  are  one. 
See  supra  the  words  of  E.  C.  and  of  the  Vaga- 
Saneyi  - Samhita  - Upanishad  also  [193:  173]: 
“Strange  and  hard  that  paradox  true  1 give,  ob- 
jects gross  and  the  unseen  soul  are  one."  But 
Gautama  says  that  “within  him  there  arose  the 
eye  to  perceive,  the  knowledge,  the  understand- 
ing, the  wisdom  that  lights  the  true  path,  the 
light  that  expels  darkness.” 


me  fullness  of  life  like  to  the  sea  and  the  sun,  to  the  earth  and  the  air  ; gives  me  fullness 
of  physical  life,  mind,  equal  and  beyond  their  fullness  ; gives  me  a greatness  and  perfec- 
tion of  soul  higher  than  all  things  ; gives  me  my  inexpressible  desire  which  swells  in  me 
like  a tide — gives  it  to  me  with  all  the  force  of  the  sea  [105  : 103].  I realize  a soul-life 
illimitable;  I realize  the  existence  of  a Cosmos  of  thought  [105  ; 51].  I believe  in 
the  human  form  ; let  me  find  something,  some  method,  by  which  that  form  may  achieve 
the  utmost  beauty.  Its  beauty  is  like  an  arrow,  which  may  be  shot  any  distance  accord- 
ing to  the  strength  of  the  bow.  So  the  idea  expressed  in  the  human  shape  is  capable 
of  indefinite  expansion  and  elevation  of  beauty.  Of  the  mind,  the  inner  consciousness, 
the  soul,  my  prayer  desired  that  I might  discover  a mode  of  life  for  it,  so  that  it  might 
not  only  conceive  of  such  a life,  but  actually  enjoy  it  on  the  earth.  I wished  to  search 
out  a new  and  higher  set  of  ideas  on  which  the  mind  should  work.  The  simile  of  a 
new  book  of  the  soul  is  the  nearest  to  convey  the  meaning — a book  drawn  from  the 
present  and  future,  not  the  past.  Instead  of  a set  of  ideas  based  on  tradition,  let  me 
give  the  mind  a new  thought  drawn  straight  from  the  wondrous  present,  direct  this  very 
hour  [105  : 30] . 

Recognizing  my  own  inner  consciousness, 
the  psyche,  so  clearly,  death  did  not  seem 
to  me  to  affect  the  personality.  In  disso- 
lution there  was  no  bridgeless  chasm,  no 
unfathomable  gulf  of  separation  ; the  spirit 

did  not  immediately  become  inaccessible,  leaping  at  a bound  to  an  immeasurable  dis- 
tance [105  : 34]. 


He  has  the  feeling  of  continuous  life — it  does 
not  seem  that  he  can  die.  If  he  had  attained  to 
Cosmic  Consciousness  he  would  have  entered  into 
eternal  life,  and  there  would  be  no  “seems” 
about  it. 


266 


Cosmic  Consciousness 


To  me  everything  is  supernatural  [105  : 42].  It  is  impossible  to  wrest  the  mind 
down  to  the  same  laws  that  rule  pieces  of  timber  [105  : 42]* 

When  I consider  that  I dwell  this  mo- 
ment in  the  eternal  Now  that  has  ever  been 
and  will  be,  that  I am  in  the  midst  of  im- 
mortal things  this  moment,  that  there 
probably  are  souls  as  infinitely  superior  to 
mine  as  mine  to  a piece  of  timber — what, 
then,  is  a “miracle”  [105  : 44]  ? 

I feel  on  the  margin  of  a life  unknown, 
very  near,  almost  touching  it — on  the  verge 
of  powers  which,  if  I could  grasp,  would 
give  me  an  immense  breadth  of  existence 
[105  : 45].  Sometimes  a very  ecstasy  of 
of  the  entire  universe 
] . I want  more  ideas 
certain  that  there  are 
more  yet  to  be  found.  A great  life — an 
entire  civilization — lies  just  outside  the  pale 
of  common  thought  [105  ; 48]. 

There  is  an  Entity,  a Soul-Entity,  as  yet 
unrecognized  [105  : 48]. 

Man  has  a soul,  as  yet  it  seems  to  me 
lying  in  abeyance,  by  the  aid  of  which  he  may  yet  discover  things  now  deemed  super- 
natural [105  : 144] . 

I believe,  with  all  my  heart,  in  the  body  “ I believe  in  the  flesh  and  the  appetites.  See- 
and  the  flesh,  and  believe  that  it  should  be  ^®^ring,  feeling,  are  miracles,  and  each  part 

j , , 1 1 u and  tag  of  me  is  a miracle.  Divine  am  I inside 

increased  and  made  more  beautiiul  by  and  out!’’ 

every  means  [105  : 114]  ; that  the  organs 

of  the  body  may  be  stronger  in  their  action,  perfect,  and  lasting  ; that  the  exterior  flesh 
may  yet  be  more  beautiful  ; that  the  shape  may  be  finer,  and  the  motions  more  graceful 
[105  : 29].  I believe  all  manner  of  acceticism  to  be  the  vilest  blasphemy — blasphemy 
towards  the  whole  of  the  human  race.  I believe  in  the  flesh  and  the  body,  which  is 


exquisite  enjoyment 
filled  me  [105  : 182 
of  soul-life.  I am 


“Why,  who  makes  much  of  a miracle?  To 
me  every  hour  of  the  light  and  dark  is  a miracle, 
every  cubic  inch  of  space  is  a miracle’’  [193: 
301],  etc. 


He  feels  that  he  has  not  realized — that  there  is 
something  just  out  of  reach  ; his  contentment  is 
never  complete  or  only  so  by  flashes.  On  the 
other  hand,  those  who  have  fully  entered  Cosmic 
Consciousness — upon  whom  the  sun  has  risen — 
who  have  achieved  Nirvana — the  kingdom  of 
heaven — are  at  rest  and  happy.  “I  am  satis- 
fied,’’ says  Whitman,  “I  exist  as  I am.  That  is 
enough.’’  “I  know  I am  solid  and  sound.’’  “I 
know  I am  deathless and  all  the  fully  illu- 
mined from  Gautaman  down  to  E.  C.,  both  in- 
clusive, declare  the  same  complete  fulfilment  of 
desire. 

Yes,  the  Cosmic  Sense  which  Jefferies  felt  but 
did  not  enter  upon. 


In  these  passages  is  positive  evidence  that 
Jefferies  never  really  attained  to  the  Cosmic  Sense 
— that  is,  he  never  became  conscious  of  the  Cos- 
mic order — the  vision  of  the  “eternal  wheels”  of 
the  “ chain  of  causation  ’’  was  not  granted  him. 


worthy  of  worship  [105  : 114]. 

How  can  I adequately  express  my  con- 
tempt for  the  assertion  that  all  things 
occur  for  the  best,  for  a wise  and  beneficent 
end,  and  are  ordered  by  a human  intelli- 
gence ! It  is  the  most  utter  falsehood  and 
a crime  against  the  human  race  [105  : 134]. 

Nothing  is  evolved.  There  is  no  evolution  any  more  than  there  is  any  design  in 
nature.  By  standing  face  to  face  with  nature,  and  not  from  books,  I have  convinced 
myself  that  there  is  no  design  and  no  evolution.  What  there  is,  what  was  the  cause, 
how  and  why,  is  not  yet  known  ; certainly  it  was  neither  of  these  [105  : 126].  There 
is  nothing  human  in  any  living  animal.  All  nature,  the  universe  as  far  as  we  can  see, 
is  anti-  or  ultra-human,  outside,  and  has  no  concern  with  man  [105  : 62].  There 
being  nothing  human  in  nature  in  the  universe,  and  all  things  being  ultra-human  and 
without  design,  shape,  or  purpose,  I conclude  that  no  deity  has  anything  to  do  with 
nature  [105  : 63].  Next,  in  human  affairs,  in  the  relations  of  man  with  man,  in  the 


C.  M.  C. 


267 


conduct  of  life,  m the  events  that  occur,  in  human  affairs  generally,  everything  happens 
by  chance  [105  : 64] . But  as  everything  in  human  affairs  obviously  happens  by 
chance,  it  is  clear  that  no  deity  is  responsible  [105  : 66], 


I have  been  obliged  to  write  these  things 
by  an  irresistible  impulse  which  has  worked 
in  me  since  early  youth.  They  have  not 
been  written  for  the  sake  of  argument,  still 
less  for  any  thought  of  profit ; rather,  in- 
deed, the  reverse.  They  have  been  forced 
from  me  by  earnestness  of  heart,  and  they 
express  my  most  serious  convictions  [105  : 
1 81].  One  of  the  greatest  difficulties  I 
have  encountered  is  the  lack  of  words  to 
express  ideas  [105  : ig4]. 


So  Blake  said  of  “Jerusalem:”  “I  have 
written  this  poem  from  immediate  dictation,  twelve 
or  sometimes  twenty  or  thirty  lines  at  a time, 
without  premeditation  and  even  against  my  will. 
This  feeling  of  external  or  internal  domination  by 
something  or  somebody  is  common  if  not  univer- 
sal with  men  having  the  Cosmic  Sense.  Even  as 
in  the  case  of  those  who  have  entered  the  holy  of 
holies,  so  Jefferies,  though  the  revelation  to  him 
was  far  from  complete,  saw  more  than  he  found  it 
easy  to  express  in  our  language  of  the  self  con- 
scious mind. 


Chapter  29. 


Case  of  C.  M.  C.  in  Her  Own  Words. 


It  is  important  to  clearly  realize  that  in  writing  the  following  pages 
C.  M.  C.  (and  the  same  may  be  truly  said  of  every  person  whose  evidence  is 
included  in  this  volume)  had  no  prior  or  contemporary  case  before  her  mind 
upon  which,  if  she  were  capable  of  so  doing,  she  could  have  modeled  her 
narrative.  This  latter  is,  beyond  all  question,  a faithful  account  (as  simple 
and  straightforward  as  she  could  make  it)  of  her  actual  psychological  ex- 
perience as  she  lived  through  it. 


C.  M.  C.  seems  to  have  had  the  mental  consti- 
tution (as  far  as  the  evidence  goes)  of  persons 
who,  when  the  proper  age  arrives,  reach  Cosmic 
Consciousness. 


I did  not  think  and 
always,  from  early 
school,  listened  at- 


I was  born  in  the  year  1844.  I have 
been  told  that  as  a child  I never  seemed 
young — that  is,  that  along  with  my  youth 
there  was  an  air  of  thoughtfulness  that 

belongs  to  more  advanced  years.  I cannot  remember  a time  when 
wonder  about  God.  The  beauty  and  sublimity  of  nature  have 
childhood,  impressed  me  deeply.  Went  to  church  and  Sunday 
tentively  to  the  prayers  and  sermons — thought  over  the  latter  more  than  was  probably 
supposed.  The  sermons  were  old-time  Presbyterian — the  day  of  judgment,  the  sinner’s 
lost  condition,  the  unpardonable  sin,  and  all  those  things  so  dreadful  to  a serious, 
imaginative  child.  The  older  I grew  and  the  more  I thought  the  more  puzzled  and 
bewildered  I became.  Over  the  sufferings  of  Jesus  I wept  bitter  tears,  grieving  that  my 
sins  should  have  nailed  him  to  the  cross.  How  he  could  be  God  I could  not  under- 
stand, yet  never  doubted  but  that  it  must  be  true.  I studied  the  Bible  and  catechism 
and  especially  the  “ Confession  of  Faith,”  not  only  because  it  was  a duty  but  because  I 
felt  as  if  I must  find  out  the  truth  about  things.  How  terribly  I felt  when  I learned 
that  without  the  gospel  the  heathen  could  not  be  saved.  The  cruelty  and  injustice  of 
it  made  me  almost  hate  God  for  making  the  world  so.  I joined  the  church,  however, 
thinking  that  it  might  bring  me  peace  and  rest ; but  although  feeling  more  safe  I was 
just  as  far  as  ever  from  being  satisfied.  While  still  quite  a girl  we  began  taking  some 


268 


Cosmic  Consciousness 


rather  liberal  church  papers  which  I read  and  which  were  to  a certain  extent  a comfort 
to  me,  since  they  showed  me  that  the  narrow  doctrines  in  which  I had  been  brought  up 
were  not  the  whole  of  Christianity.  At  this  time  “ Paradise  Lost,”  Pollock’s  “ Course 
of  Time”  and  “ Pilgrim’s  Progress  ” were  favorite  books.  The  “ Course  ot  Time,” 
however,  left  me  depressed  for  many  weeks.  The  vastness  and  grandeur  of  the  God 
which  I felt  in  nature  I could  never  reconcile  with  the  God  in  the  Bible,  try  as  I would, 
and  of  course  I felt  myself  a wicked  skeptic  in  consequence.  So  it  went  on  and  though 
to  all  appearance  I was  happy  and  full  of  life  like  other  girls,  there  was  always  that 
undercurrent — a vein  of  sadness  deep  down,  out  of  sight.  Often  as  I have  walked  out 
under  the  stars,  looking  up  into  those  silent  depths  with  unspeakable  longing  for  some 
answer  to  the  wordless  questions  within  me,  I have  dropped  down  upon  the  ground  in  a 
perfect  agony  of  aspiration.  But  if  the  stars  knew  the  secret  I"  sought  they  gave  no 
sign.  My  experience  was  no  doubt  ordinary — largely  that  of  the  average  girl  living 
the  average  commonplace  life — with  aspirations  and  ideals  to  all  appearance  beyond 
any  hope  of  fulfillment.  At  twenty-two  I was  married.  Ten  years  later  a change  of 
place  broke  up  the  old  routine  of  my  life,  giving  me  new  associates  and  new  interests. 
I was  thrown  into  relation  with  people  of  more  liberal  tendencies,  and  soon  began 
reading  the  books  and  magazines  (“Popular  Science  Monthly,”  etc.)  which  I found  in 
the  hands  of  my  new  acquaintances.  Tyndall’s  “ Belfast  Address,”  one  of  the  books 
in  question,  was  the  first  really  thoughtful  book  (from  the  point  of  view  of  modern 
science)  I had  ever  read,  and  it  was  a revelation  to  me.  From  that  time,  without  my 
going  very  deeply  into  the  subject,  a general  idea  of  evolution  was  gained,  and  gradually 
the  old  conceptions  gave  place  to  more  rational  ones,  and  more  in  accordance  with  my 
own  feelings.  The  questions  of  design  or  purpose  in  nature,  of  individual  immortality, 
etc.,  were  left  for  scientific  research  to  discover,  if  to  be  discovered  at  all.  My  attitude 
was  that  of  an  agnostic. 


There  I rested,  not  altogether  content, 
it  is  true.  Something  in  life  had  been 
missed  which  it  seemed  ought  to  be  there  ; 
depths  in  my  own  nature  which  had  never 
been  sounded ; heights  I could  see,  which 
had  not  been  reached.  The  chasm  be- 
tween what  I was  and  what  I needed  to  be 
was  deep  and  wide,  but  as  this  same  in- 
completeness was  obvious  in  the  lives  of 
others,  it  was  accepted  as  my  share  in  the 
common  lot.  But  now  into  this  life,  past 
its  meridian  and  apparently  fixed  for  good 
or  ill,  was  to  come  a new  element,  which 


All  readers  of  this  book  will  have  noticed  the 
apparent  incompatibility  between  the  so-called 
religions — in  other  words,  the  churches — and  Cos- 
mic Consciousness.  The  man  who  enters  or  is  to 
enter  the  latter  either  never  belonged  to  a church, 
as  Walt  Whitman,  or  leaves  the  church  before 
illumination,  as  C.  M.  C.  did,  or  immediately 
upon  illumination.  Almost  the  only  exception  to 
this  rule  was  John  Yepes — an  exception  to  be  ex- 
plained by  the  great  breadth  of  the  Catholic 
Church,  which  allowed  him  to  interpret  his  ex- 
perience in  terms  of  the  current  religion. 
Churches  are  ineviteble  and  doubtless  indispen- 
sable on  the  plane  of  self  consciousness,  but  are 
probably  (in  any  shape)  impossible  on  the  Cosmic 
Conscious  plane. 


should  transform  me,  my  life  and  the 
world  to  me.  The  soul,  the  deeper  self,  was  to  awake,  and  demajid  its  oivn  ! An  irre- 
sistible force  was  to  be  aroused  which  should,  with  mighty  throes,  rend  the  veil  behind 
which  nature  hides  her  secrets.  An  illness,  combining  extreme  bodily  prostration  with 
equally  extreme  mental  and  emotional  disturbance,  revealed  to  me  the  depths  in  my 
own  nature.  After  some  months  my  strength  was  restored  and  my  mental  condition 
to  some  extent  improved,  but  the  deep  unrest  remained.  With  the  power  to  suffer 
came  the  power  of  sympathy  with  all  suffering.  What  I had  hitherto  known  or  real- 
ized of  life  was  as  the  prick  of  a pin  to  the  thrust  of  a dagger.  I had  been  living  on 
the  surface ; now  I was  going  down  into  the  depths,  and  as  I went  deeper  and  deeper 


C.  M.  C. 


269 


the  barriers  which  had  separated  me  from  my  fellow  men  were  broken  down,  the  sense 
of  kinship  with  every  living  creature  had  deepened,  so  that  I was  oppressed  with  a 
double  burden.  Was  I never  to  know  rest  or  peace  again  ? It  seemed  not.  Life  had 
many  blessings — home,  husband,  children,  friends — yet  it  was  with  dismay  that  I 
thought  of  the  coming  years  till  death  should  set  me  free. 

Walt  Whitman,  in  “ Leaves  of  Grass,”  had  portrayed  with  wonderful  power  and 
sublimity  this  phase  of  mental  and  spiritual  development,  as  those  who  look  deeply  into 
their  own  natures  must  see.  In  those  wonderful  poems  nature  herself  utters  her  voice, 
pouring  out  the  elemental  pain  and  passion  in  living,  burning  words  as  lava  is  poured  in 
torrents  from  the  crater  of  a volcano — not  his  voice  alone,  but  that  of  the  soul  of  hu- 
manity imprisoned,  struggling  to  break  the  bonds  which  enclose  and  hold  it  in.  How 
sweet  to  lean  upon  that  great  soul ! to  feel  that  tender  human  sympathy  ! and  seeing 
what  heights  he  had  reached,  and  knowing  the  road  he  had  traveled,  what  courage  ! 

Passing  over  the  interval  between  this  time  and  September,  1893,  as  unimportant, 
except  for  the  constant  struggle  within  me,  I proceed  to  describe,  as  well  as  may  be,  the 
supreme  event  of  my  life,  which  undoubtedly  is  related  to  all  else,  and  is  the  outcome 
of  those  years  of  passionate  search. 

I had  come  to  see  that  my  need  was  greater  even  than  I had  thought.  The  pain 
and  tension  deep  in  the  core  and  centre  of  my  being  was  so  great  that  I felt  as  might 
some  creature  which  had  outgrown  its  shell,  and  yet  could  not  escape.  What  it  was  I 
knew  not,  except  that  it  was  a great  yearning — for  freedom,  for  larger  life — for  deeper 
love.  There  seemed  to  be  no  response  in  nature  to  that  infinite  need.  The  great  tide 
swept  on  uncaring,  pitiless,  and  strength  gone,  every  resource  exhausted,  nothing  re- 
mained but  submission.  So  I said  : There  must  be  a reason  for  it,  a purpose  in  it,  even 
if  I cannot  grasp  it.  The  Power  in  whose  hands  I am  may  do  with  me  as  it  will ! 
It  was  several  days  after  this  resolve  before  the  point  of  complete  surrender  was  reached. 
Meantime,  with  every  internal  sense,  I searched  for  that  principle,  whatever  it  was,  which 
would  hold  me  when  I let  go. 


At  last,  subdued,  with  a curious,  growing 
strength  in  my  weakness,  I let  go  of  myself  I 
In  a short  time,  to  my  surprise,  I began  to 
feel  a sense  of  physical  comfort,  of  rest,  as 
if  some  strain  or  tension  was  removed. 
Never  before  had  I experienced  such  a feel- 
ing of  perfect  health.  I wondered  at  it. 
And  how  bright  and  beautiful  the  day  ! I 
looked  out  at  the  sky,  the  hills  and  the 
river,  amazed  that  I had  never  before  real- 
ized how  divinely  beautiful  the  world  was  ! 
The  sense  of  lightness  and  expansion  kept 
increasing,  the  wrinkles  smoothed  out  of 
everything,  there  was  nothing  in  all  the 
world  that  seemed  out  of  place.  At  din- 
ner I remarked  : “ How  strangely  happy 
I am  to-day  ! ” If  I had  realized  then,  as 
I did  afterwards,  what  a great  thing  was 
happening  to  me,  I should  doubtless  have 
dropped  my  work  and  given  myself  up  to 
the  contemplation  of  it,  but  it  seemed  so 


/ let  go  ! Carpenter  tells  us  [56  : 166  et  seq.] 
that  the  “suppression  of  thought”  and  the 
“ effacement  of  projects  and  purposes”  are  the 
chief  things  insisted  upon  by  the  Indian  experts 
or  yogis  in  the  attainment  of  the  Siddhi  or  miracu- 
lous powers  (meaning  illumination — Nirvana). 
The  same  doctrine  has  evidently  been  taught  in 
India  for  ages.  In  the  Bhagavad  Gita  it  is  laid 
down  [154  : 68]  that  the  “ working  of  the  mind 
and  senses  ” must  be  restrained — that,  in  fact,  an 
absolute  mental  vacancy  or  blank  is  the  condition 
in  which  to  receive  illumination.  This  seems  to 
be  the  basis  of  the  teaching  of  Jesus,  that  we 
shall  not  allow  ourselves  to  be  preoccupied  with 
care  for  money,  food,  clothing,  household  needs 
[14  : 6 : 25 — 16  : 10  : 42].  But  one  thing  is 
needful,  he  says:  Nirvana,  the  kingdom  of  God. 
And  worrying  about  these  worldly  matters  only 
tends  to  keep  us  from  that,  while  if  we  attain  to 
the  worldly  things  which  we  seek  nothing  is 
gained,  for  they  are  valueless.  So  Balzac  says  : 
The  self  conscious  life  “is  the  glory  and  scourge 
of  the  world  ; glorious,  it  creates  societies  ; bane- 
ful, it  exempts  man  from  entering  the  path  of 
specialism,  which  leads  to  the  Infinite.”  So 


270 


Cosmic  Consciousness 


Whitman:  “ What  do  you  seek  ?”  he  says.  “Do 
you  think  it  is  love?’’  “Yes,”  he  continues, 
“love  is  great,  but,”  he  says  (referring  to  the 
Cosmic  Sense),  “there  is  something  else  very 
great : it  makes  the  whole  coincide  ; it,  magnifi- 
cent, beyond  materials,  with  continuous  hands, 
sweeps  and  provides  for  all.”  If  you  have  that 
you  want  nothing  else. 


simple  and  natural  (with  all  the  wonder  of 
it)  that  I and  my  affairs  went  on  as  usual. 

The  light  and  color  glowed,  the  atmos- 
phere seemed  to  quiver  and  vibrate  around 
and  within  me.  Perfect  rest  and  peace 
and  joy  were  everywhere,  and,  more 
strange  than  all,  there  came  to  me  a sense 
as  of  some  serene,  magnetic  presence — 

grand  and  all  pervading.  The  life  and  joy  within  me  were  becoming  so  intense  that  by 
evening  I became  restless  and  wandered  about  the  rooms,  scarcely  knowing  what  to  do 
with  myself.  Retiring  early  that  I might  be  alone,  soon  all  objective  phenomena  were 
shut  out.  I was  seeing  and  comprehending  the  sublime  meaning  of  things,  the  reasons 
for  all  that  had  before  been  hidden  and  dark.  The  great  truth  that  life  is  a spiritual 
evolution,  that  this  life  is  but  a passing  phase  in  the  soul’s  progression,  burst  upon  my 
astonished  vision  with  overwhelming  grandeur.  Oh,  I thought,  if  this  is  what  it  means, 
if  this  is  the  outcome,  then  pain  is  sublime  ! Welcome  centuries,  eons,  of  suffering  if  it 
brings  us  to  this  ! And  still  the  splendor  increased.  Presently  what  seemed  to  be  a 
swift,  oncoming  tidal  wave  of  splendor  and  glory  ineffable  came  down  upon  me,  and  I 
felt  myself  being  enveloped,  swallowed  up. 

I felt  mysely  going,  losing  myself.  Then 
I was  terrified,  but  with  a sweet  terror.  I 
was  losing  my  consciousness,  my  identity, 

but  was  powerless  to  hold  myself.  Now  came  a period  of  rapture,  so  intense  that  the 
universe  stood  still,  as  if  amazed  at  the  unutterable  majesty  of  the  spectacle  ! Only  one 
in  all  the  infinite  universe  ! The  All-loving,  the  Perfect  One  ! The  Perfect  Wisdom, 
truth,  love  and  purity  ! And  with  the  rapture  came  the  insight.  In  that  same  won- 
derful moment  of  what  might  be  called  supernal  bliss,  came  illumination.  I saw  with 
intense  inward  vision  the  atoms  or  molecules,  of  which  seemingly  the  universe  is  com- 
posed— I know  not  whether  material  or 


The  fear  that  has  been  noted  a dozen  times  in 
this  volume: 


spiritual — rearranging  themselves,  as  the 
cosmos  (in  its  continuous,  everlasting  life) 
passes  from  order  to  order.  What  joy  when 
I saw  there  was  no  break  in  the  chain — 
not  a link  left  out — everything  in  its  place 
and  time.  Worlds,  systems,  all  blended 
in  one  harmonious  whole.  Universal  life, 
synonymous  with  universal  love  ! 

How  long  that  period  of  intense  rap- 
ture lasted  I do  not  know — it  seemed  an 
eternity — it  might  have  been  but  a few 
moments.  Then  came  relaxation,  the 
happy  tears,  the  murmured,  rapturous  ex- 
pression. I was  safe ; I was  on  the  great 


Order  to  order : This  is  the  cosmic  vision — 
the  Brahmic  Splendor — the  sense  or  conscious- 
ness of  the  cosmos,  which  lies  (apparently)  at  the 
root  of  this  whole  business,  just  as  the  sense  or 
consciousness  of  self  is  the  central  fact  in  hu- 
manity as  we  see  it  to-day  about  us.  It  is  the 
“Chain  of  Causation”  of  Guatama,  the  “eter- 
nal wheels”  of  Dante,  the  “measured  and 
perfect  motion”  of  the  “procession  of  the  uni- 
verse” [193  : 85]  of  Whitman. 

“At  other  times,”  says  John  Yepes,  “the 
divine  light  strikes  the  soul  with  such  force  that 
the  darkness  is  unfelt  and  the  light  unheeded  ; 
the  soul  seems  unconscious  of  all  it  knows  and  is 
therefore  lost,  as  it  were,  in  forgetfulness,  know- 
ing not  where  it  is  nor  what  happened  to  it,  un- 
aware of  the  lapse  of  time"  [203  : 127]. 


highway,  the  upward  road  which  humanity 
had  trod  with  blending  feet,  but  with  deathless  hope  in  the  heart  and  songs  of  love  and 
trust  on  the  lips.  I understood,  now,  the  old  eternal  truths,  yet  fresh  and  new  and 
sweet  as  the  dawn.  How  long  the  vision  lasted  I cannot  tell.  In  the  morning  I 
awoke  with  a slight  headache,  but  with  the  spiritual  sense  so  strong  that  what  we  call 
the  actual,  material  things  surrounding  me  seemed  shadowy  and  unreal.  My  point  ol 


C.  M.  C. 


271 


view  was  entirely  changed.  Old  things  had  passed  away  and  all  had  become  new.  The 
ideal  had  become  real,  the  old  real  had  lost  its  former  reality  and  had  become  shadowy. 
This  shadowy  unreality  of  external  things 


did  not  last  many  days.  Every  longing  of 
the  heart  was  satisfied,  every  question  ans- 
wered, the  “pent-up,  aching  rivers”  had 
reached  the  ocean — I loved  infinitely  and 
was  infinitely  loved  ! The  universal  tide 
flowed  in  upon  me  in  waves  of  joy  and 
gladness,  pouring  down  over  me  as  in  tor- 
rents of  fragrant  balm. 


Every  longing  of  the  heart  was  satisfied : The 
abolition  or  extinction  of  the  passions  and  desires 
belonging  to  the  self  conscious  life  (hence  the 
name  Nirvana)  is  one  of  the  characteristic  fea- 
tures (as  we  have  seen  many  times  already)  of  the 
kingdom  of  heaven — the  Cosmic  Sense.  This 
point  is  noted  in  every  genuine  case,  but  is  no- 
where better  expressed  than  in  the  following 
words;  “Jesus  said  unto  her.  If  thou  knowest 
the  gift  of  God,  and  who  it  is  that  saith  unto  thee. 


Give  me  to  drink : thou  wouldest  have  asked  of 
him  and  he  would  have  given  thee  living  water.  The  woman  saith  unto  him.  Sir,  thou  hast  nothing 
to  draw  with,  and  the  well  is  deep  : from  whence  hast  thou  that  living  water  ? Jesus  answered  and 
said  unto  her.  Every  one  that  drinketh  of  this  water  [that  is,  whoever  seeks  to  quench,  by  satisfying 
them,  the  appetites,  passions  and  desires  of  the  self  conscious  life]  shall  thirst  again  [for  these  cannot 
be  satisfied  and  quieted  by  gratification]  : but  whosoever  drinketh  of  the  water  [the  kingdom  of 
heaven — the  Cosmic  Sense]  that  I shall  give  him  shall  never  thirst ; but  the  water  that  I shall  give 
him  shall  become  in  him  a well  of  water  springing  up  unto  eternal  life  ’’  [17:4;  10-14]. 


Our  light  affliction  (which  is  for  the  moment) 
worketh  for  us  more  and  more  exceedingly  an 
eternal  weight  of  glory  [21  14:  17]. 


This  describes  an  actual  sensation.  The 
infinite  love  and  tenderness  seemed  to  really 
stream  down  over  me  like  holy  oil  healing 
all  my  hurts  and  bruises.  How  foolish,  how  childish,  now  seemed  petulance  and  dis- 
content in  presence  of  that  serene  majesty  ! I had  learned  the  grand  lesson,  that  suffer- 
ing is  the  price  which  must  be  paid  for  all  that  is  worth  having  ; that  in  some  mys- 
terious way  we  are  refined  and  sensitized,  doubtless  largely  by  it,  so  that  we  are  made 
susceptible  to  nature’s  higher  and  finer  influences — this,  if  true  of  one,  is  true  of  all. 
And  feeling  and  knowing  this,  I do  not  now  rave  as  once  I did,  but  am  “silent”  “ as  I 
sit  and  look  out  upon  all  the  sorrow  of  the  world” — “upon  all  the  meanness  and 
agony  without  end.”  That  sweet  eternal 


“That  which  I was  seeing,”  says  Dante, 
under  the  same  circumstances,  “seemed  to  me 
a smile  of  the  universe.  O joy  ! O ineffable 
gladness  ! ’ ' 


smile  on  nature’s  face ! There  is  nothing 
in  the  universe  to  compare  with  it — such 
joy  us  repose  and  sweet  unconcern — say- 
ing to  us,  with  tenderest  love  : All  is  well, 
always  has  been  and  will  always  be.  The  “subjective  light”  (it  seems  to  me)  is  mag- 
netic or  electric — some  force  is  liberated  in  the  brain  and  nervous  system — some  explo- 
sion takes  place — the  fire  that  burned  in  the  breast  is  now  a mounting  flame.  On 
several  occasions,  weeks  after  the  illumination  described,  I distinctly  felt  electric  sparks 
shoot  from  my  eyes.  In  my  experience  the  “subjective  light”  was  not  something 
seen — a sensation  as  distinct  from  an  emotion — it  was  emotion  itself — ecstasy.  It  was 
the  gladness  and  rapture  of  love,  so  intensified  that  it  became  an  ocean  of  living,  palpi- 
tating light,  the  brightness  of  which  out 


shone  the  brightness  of  the  sun.  Its  glow, 
warmth  and  tenderness  filling  the  universe. 
That  infinite  ocean  was  the  eternal  love, 
the  soul  of  nature  and  all  one  endless 
smile  ! 


Outshone  the  brightness  of  the  sun:  “Above 
the  brightness  of  the  sun,’’  says  Paul.  Moham- 
med saw  ‘ ‘ a flood  of  light  of  such  intolerable 
splendor  that  he  swooned  away.’’  Yepes  was  for 
some  days  partially  blinded  by  it.  In  Dante’s 
experience,  “On  a sudden,  day  seemed  to  be 
added  to  day,  as  if  He  who  is  able  had  adorned 
the  heaven  with  another  sun;”  and  Whitman  was  dazzled  by  “Another  sun  ineffable,  and  all  the 
orbs  I knew,  and  brighter,  unknown  orbs.” 


272 


Cosmic  Consciousness 


What  astonished  me  beyond  all  else  was,  as  the  months  went  on  (from  that  Sep- 
tember), a deepening  sense  of  a Holy  Presence.  There  was  a hush  on  everything,  as 
if  nature  were  holding  her  breath  in  adoration.  There  were  times  when  the  feeling 
came  over  me  with  such  force  as  to  become  oppressive,  almost  painful.  It  would  not 
have  surprised  me  if  the  very  rocks  and  hills  had  burst  forth  in  one  great  anthem  of 
praise.  At  times  I felt  as  if  they  must,  to  relieve  my  feelings. 

“The  rent  veil,”  “the  holy  of  holies,”  “the  cherubim  with  folded  wings,”  “taber- 
nacles” and  “temples” — I saw  that  they  were  symbols — the  attemps  of  man  to  give 
expression  to  an  inward  experience.  Nature  touched  me  too  closely  ; I sometimes  felt 
oppressed  by  it,  such  extreme  exaltation  exhausted  me,  and  I was  glad  when  I could 
have  a common  day.  I looked  forward  with  somewhat  of  dread  to  the  summer,  and 
when  it  came  its  light  and  its  profusion  of  color,  although  delightful,  were  almost  more 
than  I could  bear.  We  think  we  see,  but  we  are  really  blind — if  we  could  see  ! 

One  day,  for  a moment,  my  eyes  were 


A parallel  experience  is  related  of  Behman. 
He  sat  down  in  a green  field,  “and,  viewing  the 
herbs  and  grass,  he  saw  into  their  essences,  uses 
and  properties”  [40  : 13]. 


opened.  It  was  in  the  morning,  in  the 
early  summer  of  1894,  I went  out  in  happy, 
tranquil  mood,  to  look  at  the  flowers,  put- 
ting my  face  down  into  the  sweet  peas, 
enjoying  their  fragrance,  observing  how  vivid  and  distinct  were  their  form  and  color. 
The  pleasure  I felt  deepened  into  rapture ; I was  thrilled  through  and  through,  and  was 
just  beginning  to  wonder  at  it,  when  deep  within  me  a veil,  or  curtain,  suddenly  parted, 
and  I became  aware  that  the  flowers  were  alive  and  conscious  ! They  were  in  commo- 
tion ! And  I knew  they  were  emitting  electric  sparks  ! What  a revelation  it  was  ! 
The  feeling  that  came  to  me  with  the  vision  is  indescribable — I turned  and  went  into 
the  house,  filled  with  unspeakable  awe. 

There  was  and  is  still,  though  not  so  noticeable  as  earlier,  a very  decided  and  pecu- 
liar feeling  across  the  brow  above  the  eyes,  as  of  tension  gone,  a feeling  of  more  room. 
That  is  the  physical  sensation.  The  mental  is  a sense  of  majesty,  of  serenity,  which  is 
more  noticeable  when  out  of  doors.  An- 


When  out  of  doors ; So  Carpenter  [56]  tells  us 
that  in  transcribing  the  thoughts  and  emotions  of 
the  Cosmic  Sense  he  found  it  “necessary  to  write 
in  the  open  air,”  for  he  says:  “What  I sought 

to  convey  refused  itself  from  me  within  doors.” 
So  also  the  Cosmic  Sense,  speaking  through 
Whitman,  says  [193  : 75]  : “I  will  never  trans- 
late myself  at  all  only  to  him  or  to  her  who  pri- 
vately stays  with  me  in  the  open  air.” 


Other  very  decided  and  peculiar  effect  fol- 
lowed the  phenomena  above  described — 
that  of  being  centred,  or  of  being  a centre. 

It  was  as  if  surrounding  and  touching  me 
closely  on  all  sides  were  the  softest, 
downiest  pillows.  Lean  in  what  direction 
I might  there  they  were.  A pillow  or 
pillows  which  fitted  every  tired  spot,  so  that 
though  I was  distinctly  conscious  of  that  lightest  touch  there  was  not  the  least  resist- 
ance or  obstruction  to  movement,  and  yet  the  support  was  as  permanent  and  solid  as 
the  universe.  It  was  “the  everlasting  arms.”  I was  anchored  at  last!  But  to  what? 
To  something  outside  myself? 

The  consciousness  of  completeness  and  The  sense  of  immortality,  eternal  life,  which 
permanence  in  myself  is  one  with  that  of  belongs  to  Cosmic  Consciousness, 
the  completeness  and  permanence  of  na- 
ture. This  feeling  is  quite  distinct  from  any  that  I had  before  illumination  and  has 
sprung  from  that.  I often  ponder  on  it  and  wonder  what  has  happened — what  change 
can  have  taken  place  in  me  to  so  poise  and  individualize  me.  My  feeling  is  as  if  I were 
as  distinct  and  separate  from  all  other  beings  and  things  as  is  the  moon  in  space  and  at 
the  same  time  indissolubly  one  with  all  nature. 


M.  C.  L. 


273 


Out  of  this  experience  was  born  an  unfaltering  trust.  Deep  in  the  soul,  below  pain, 
below  all  the  distraction  of  life,  is  a silence  vast  and  grand — an  infinite  ocean  of  calm, 
which  nothing  can  disturb  ; Nature’s  own  exceeding  peace,  which  “ passes  understand- 
ing.” 

That  which  we  seek  with  passionate  longing,  here  and  there,  upward  and  outward, 
we  find  at  last  within  ourselves.  The  kingdom  within  ! The  indwelling  God  ! are 
words  whose  sublime  meaning  we  never  shall  fathom. 

The  subjoined  note  was  sent  the  editor  by  a younger  sister  of  C.  M.  C. 
in  reply  to  inquiry  made  by  him  as  to  whether  or  not  any  change  in  the  ap- 
pearance of  C.  M.  C.  had  been  noticed  at  the  time  of  or  subsequent  to  her 
experiences  given  above.  The  note  is  dated  February  2d,  1895,  £ind  is,  word 
for  word,  as  follows  : 

It  was  in  December,  three  months  after,  that  I saw  my  sister  for  the  first  time  after 
the  experience  described,  and  her  changed  appearance  made  such  a deep  impresson  on 
me  that  I shall  never  forget  it.  Her  looks  and  manner  were  so  changed  that  she 
scarcely  seemed  the  same  person.  There  was  a clear,  bright,  peaceful  light  in  her  eyes, 
lighting  her  whole  face,  and  she  was  so  happy  and  contented — so  satisfied  with  things 
as  they  were.  It  seemed  as  though  some  heavy  weight  had  been  lifted  and  she  was 
free.  As  she  talked  to  me  I felt  that  she  was  living  in  a new  world  of  thought  and 
feeling  unknown  to  me.  Sincerely,  P.  M. 


Chapter  30. 

The  Case  of  M.  C.  L.  in  His  Owti  IVords. 

Born  about  January,  1853. 

It  is  a difficult  matter  to  write  about  myself,  especially  touching  an  experience  which 
for  four  or  five  years  has  been  one  of  the  most  sacredly  guarded  events  of  my  life. 
Dr.  M.  described  to  me  your  theory  of  Cosmic  Consciousness,  which  I at  once  recog- 
nized as  defining,  in  a general  way,  a certain  experience  in  my  own  life.  I did  not 
communicate  the  details  to  the  doctor.  I never  had  to  anyone,  lest  I should  be  charged 
with  superstition  or  madness. 

Early  in  my  career  a reputation  as  a popular  preacher  was  won,  and  the  power  to 
interest  and  hold  an  audience  achieved.  As  a minister  I wrestled  with  the  intellectual 
problems  of  the  age,  not  only  in  the  theological  but  in  the  physical,  sociological  and 
psychical  realms.  My  desire  for  information  was  eager,  and  the  search  for  truth  honest 
and  persistent. 

In  the  month  of  February,  1890,  just  following  my  thirty-seventh  birthday.  Rev.  J. 
E.  L.,  of  Canada,  came  to  assist  me  in  a series  of  special  meetings  in  my  church.  My 
affection  for  him  gained  during  his  stay.  He  had  been  gone  three  days  when,  thinking 
of  him  far  through  the  night — the  gray  of  the  morning  was  already  in  the  heavens — 
the  conviction  came  to  me  that  in  him  I had  met  an  incarnation  of  Christ.  I stood  a 
moment  transfixed  with  the  thought.  Was  that  which  I had  held  as  a theory  to  be 
realized  as  a fact  ? My  friend  was  forgotten  in  the  vision  of  Christ,  who  had  come  to 
me,  not  from  without,  but  through  the  gates  which  open  inwardly.  I knew  him,  was 


274 


Cosmic  Consciousness 


conscious  of  him  in  my  own  spirit,  soul  and  body.  Then  with  that  unfolding  conscious- 
ness there  came  a suffusion,  as  of  a delicate  cloud  or  haze,  which  searched  the  entire 
body,  was  more  invasive  than  light,  more  penetrating  than  heat,  more  inreaching  than 
electricity.  It  was  as  if  I had  been  plunged  into  a bath  of  fluid  more  subtle  and 
permeating  than  ether.  Against  the  inflow  and  outflow  of  that  enswathing  essence  the 
body  was  not  as  resistant  as  the  air  to  a bird’s  wing  or  a morning  mist  to  the  sunbeam. 
The  rapture,  the  exaltation,  the  divinity  of  that  moment  passes  knowledge.  Then 
swiftly  came  the  awe  of  the  mysterious  presence  that  filled  me,  and  the  consciousness 
of  the  whole  creation,  universe,  went  thrilling  through  me,  not  as  a thought,  a sensa- 
tion, an  emotion,  but  as  the  vital  breath  of  God.  This  grew  until  I found  myself  rising 
and  expanding  into  the  Infinite,  being  diffused  and  lost  therein,  and  the  mind  and  body 
reeled.  Feeling  myself  falling,  I exclaimed  : “The  vision  is  too  much  ! I cannot  look 
upon  the  face  of  God  and  live  ! Father  in  heaven,  it  is  enough  ! ” And  the  voice 
answered.  I sank  on  my  bed  and  slept  like  a child.  A few  hours  later  I woke  in  joy 
which  was  unspeakable  and  full  of  glory.  I knew  what  Paul  meant  by  the  “unspeak- 
able gift.”  The  experience  was  to  me  the  “ election  ” — the  calling  of  sonship  to  do  the 
Father’s  will.  I went  to  my  pulpit  vibrant  from  subjection  to  the  holy  breath,  and 
preached  upon  the  text ; “And  I,  if  I be  lifted  up,  will  draw  all  men  unto  me.”  The 
sermon  became  intense.  I saw  the  cross  before  me  as  the  necessity  of  my  life.  Its 
agony  and  fear  possessed  me,  the  mind  could  not  bear  up  under  it,  I staggered  from  my 
pulpit,  the  congregation  awed  by  the  anguish  on  my  face  and  in  my  words. 

My  family  were  alarmed  and  a physician  was  called.  He  pronounced  that  I was 
suffering  from  nervous  prostration,  but  found  no  symptoms  of  insanity,  the  horror  of 
which  had  oppressed  me.  The  exhaustion  was  such  that  I felt  the  need  of  rest  and 
went  to  my  mother,  in  the  old  homestead  among  the  hills  of  Connecticut.  To  her  I 
told  the  story.  She  said  : “ My  boy,  I have  been  expecting  this.  Now  you  know  the 
truth  of  a Living  Christ.” 


Compare  Bhagavad  Ghita  ; “ Objects  of  sense 

draw  back  from  a person  who  is  abstinent ; not 
so  the  taste  for  these  objects.  But  even  the  taste 
departs  from  him  when  he  has  seen  the  Supreme  ' ' 
[154  : so]- 


The  character  of  my  preaching  com- 
pletely changed.  The  old  popularity  has 
waned,  but  larger  powers  of  mind  have 
come  and  the  perception  of  truth  is  clearer. 

The  holy  breath  kills  lust,  passion,  hate ; 
fills  the  heart  with  laughter  and  the  soul  with  peace. 

I know  the  eternal  Christ  of  Paul  and  John,  the  Christ  manifested  in  the  Nazarene, 
and  who  in  the  manifestation  was  the  interpretation  of  the  Cosmic  Consciousness  of  the 
past  and  the  typal  form  of  the  new  race  in  whom  that  consciousness  is  evolved.  It  is 
the  race  of  the  Sons  of  God,  who,  like  Moses,  have  stood  in  the  presence  and  been 
bathed  in  the  glory  of  his  beauty  and  the  blessedness  of  his  joy.  Cosmic  Conscious- 
ness is  the  light  of  the  glory  of  God  in  the  face  of  Jesus  Christ. 


In  answer  to  a request  for  further  particulars  M.  C.  L.  adds: 

The  haze  or  light  was  more  felt  than  seen.  The  nearest  approach  to  the  sensation 
I ever  knew  was  experienced  when  I was  at  Ningara  and  visited  the  Cave  of  the  Winds. 
And  also  when,  from  my  window,  at  Hotel  Coutet,  in  Chamouni,  I saw  the  sun  rise  on 
Mt.  Blanc.  The  tinge,  subtler  than  the  waves  of  color,  was  that  of  these  experiences 
— a fluid  beryl  or  watery  emerald. 

The  mind  slowly  passed  from  fear  into  a distinct  consciousness  of  some  seemingly 
extra-natural  event.  At  first  my  thought  was,  “ This  is  a stroke  of  paralysis,”  and  I 
tested  every  function  of  body  and  mind  ; then  the  mind  opened  to  understand  some- 


J.  W.  W.  275 

thing  of  what  was  going  on.  It  kept  pace  with  the  sensation,  and  each  progress  of 
experience  involved  a mental  process. 

I am  inclined  to  locate  the  point  of  contact  in  the  mind.  I use  the  word  mind  as 
synonymous  with  the  psyche,  which  of  course  involves  the  personality.  I always  have 
believed  that  the  event  primarily  was  subjective,  but  a subjective  experience  which  was 
in  perfect  accord  with  the  entire  objective  universe.  It  was  the  exaltation  of  the  sub- 
jective in  me  to  a new  relation  with  the  objective  in  earth  and  heaven. 

This  is  the  first  attempt  I have  ever  made  to  give  a verbal  history  of  that  holy  hour, 
and  it  has  been  with  something  of  a feeling  of  hesitancy  that  I have  written  ; but  what 
is  written  is  written. 


Chapter  31. 

Case  of  J.  IV.  IV.,  Largely  in  His  Own  Words. 

He  was  born  August  nth,  1853.  The  date  of  his  illumination  was  Janu- 
ary 20th,  1885.  He  is  an  architect.  He  has  always  been  an  earnest  man, 
anxious  to  know  the  right  and  to  do  it.  After  the  momentary  attainment 
of  Cosmic  Consciousness  he  became  still  more  bent  upon  pursuing  the  same 
path.  Before  his  illumination  he  was  an  agnostic  and  sceptic,  as  the  an- 
nexed autobiographic  sketch  will  show.  Not  only  did  he  not  believe  but  he 
had  no  hope.  After  illumination  he  never  again  doubted  the  infinite  benefi- 
cence of  the  central  and  over-ruling  power  of  the  universe.  Although  in 
this  case  the  Cosmic  Sense  came  for  a moment  only  and  then  passed  away, 
probably  for  the  remainder  of  life,  yet  was  the  man  by  it  incredibly  en- 
nobled. That  seems  the  best  term  for  the  change  that  took  place  in  him. 
Though  not  a Buddha,  a Christ  or  a Whitman,  he  was,  from  that  time, 
clearly  superior  to  the  average  man.  In  proof  of  which  statement  the  fact 
may  be  cited  that  a number  of  the  best  young  men  of  his  town  sought  him 
out  and  constituted  him,  under  the  name  of  “ Master,”  their  spiritual  leader. 
These  men  have,  as  the  present  writer  can  personally  testify,  for  years  ten- 
dered this  man  their  personal  affection  and  reverence  for  no  other  reason 
than  that  they  saw  clearly  in  him  a superior  spiritual  nature,  which  supe- 
riority was  never  detected  or  suspected  in  him  until  after  the  oncoming  of 
the  Cosmic  Sense  in  1885.  J.  W.  W.  has  since  his  illumination  devoted  his 
life  to  the  intellectual  and  moral  elevation  of  himself  and  his  friends. 

Here  follows  an  autobiographic  sketch,  written  for  the  purpose  of  show- 
ing in  what  manner  and  under  what  circumstances  he  entered  into  the  new 
life.  The  pages  were  not  written  for  this  book  nor  at  the  instigation  of  the 
writer  of  it.  They  were,  in  fact,  written  before  the  present  writer  knew  J. 
W.  W.,  and  for  that  reason  are  all  the  more  valuable  in  this  place.  Neither 


276 


Cosmic  Consciousness 


were  they  written  to  illustrate  or  support  any  theory,  J.  W.  W.  had  and  has 
no  theory  on  the  subject.  All  he  knows,  or  perhaps  cares  to  know,  in  this 
connection  is  that  he  at  that  moment  entered  into  relation  with  a higher 
form  of  life,  and  learned,  as  Paul  says,  “unspeakable  things” — such  things, 
at  all  events,  as  were  and  are  of  quite  unspeakable  importance  to  him,  any 
doubt  of  the  truth  of  which  things  has  been,  and  (as  he  thinks)  always  will 
be,  entirely  out  of  the  question, 

J.  W.  W.,  then,  addressing  his  intimate  friends,  the  young  and  middle- 
aged  men  mentioned  above,  who  surround  him,  and,  as  said,  call  him 
“Master,”  spoke  as  follows  : 

To-day,  the  20th  of  January,  1890,  is  the  anniversary  of  my  mother’s  death,  five 
years  ago.  I have  decided  to  celebrate  it  by  giving  you  some  account  of  circumstances 
which  I have  hitherto  kept  to  myself,  and  sacred  in  the  recesses  of  my  own  heart  and 
memory. 

I need  not  tell  you,  I think,  that  my  mother’s  last  illness  and  death  were,  by  im- 
measurable odds,  the  heaviest  grief  and  pain  I have  ever  known,  or  shall,  probably, 
ever  know.  But  it  is  also  true  that  the  memory  of  them  is  for  all  time  my  most  precious 
and  priceless  possession. 

That  period  was  the  supreme  moment  of  my  life  and  its  deepest  experience.  In 
ordinary  life  we  live  only  on  the  surface  of  things,  our  attention  distracted  endlessly  by 
the  shallowest  illusions  and  baubles. 

We  discuss  with  a light  heart,  and  very  much  at  our  own  ease,  the  great  problems 
we  have  been  discussing  lately  in  the  college  (of  immortality  and  the  infinite  goodness), 
but  are  not  deeply  concerned  in  them,  and  care  but  little  what  their  solutions  may  be. 

But  a great  bereavement  strips  the  scales  from  our  eyes  and  compels  us,  in  the  in- 
tense solitude  of  our  own  souls,  to  gaze  into  the  unfathomable  depths  in  which  we  float 
and  to  question  their  vast  and  solemn  meanings.  It  comes  upon  us  clothed  in  thick 
darkness  and  mystery,  and  pierces  our  hearts  with  unutterable  agony  and  grief,  but  it 
may  be  that  the  darkest  hours  of  its  visitation,  the  supreme  moment  itself,  may  also 
prove  a revelation  to  our  souls  of  the  Highest  and  bring  us  into  the  very  presence  of 
the  Infinite  Love  and  Tenderness. 

For  myself  I cannot  doubt  that  this  was  my  own  experience.  To  speak  of  it  is  to 
profane  it.  I am  unworthy  to  so  much  as  hint  at  it.  But  it  has  been  the  comfort  of 
my  life  ever  since. 

Alas,  for  the  years  that  have  followed  ! One  momentary  glimpse  into  the  ineffable 
brightness,  followed  by  gathering  clouds  and  darkness,  painful  stumblings  and  wide 
errors,  unsupported  by  any  recognizable  spiritual  aid  or  presence,  the  heavens  deaf  and 
careless  to  my  most  earnest  prayers  and  agonizings,  nay,  even  slighting  them,  so  far  as 
appeared.  But  through  it  all,  like  the  steadfast  shining  of  a clear  star,  the  memory  of 
that  sacred  time  has  remained  deep  in  my  heart,  and  I have  never  really  doubted  for  a 
moment  that  an  Infinite  Wisdom  and  Love  does  encircle  all  our  lives — tender,  pitying 
and  sympathizing.  We  may  pass  our  lives  without  ever  realizing  it,  doubting  it,  nay, 
flatly  denying  it.  But  it  is  there  ; and  he  to  whom  the  vision  has  ever  come  at  all, 
though  in  the  briefest  transient  flash  of  momentary  consciousness,  can  never  again 
forget  it,  though  his  whole  after  path  may  be  enveloped  in  darkness  and  he  himself  may 
fall  into  gross  error  and  backsliding. 


J.  w.  w. 


277 


I received  the  ordinary  orthodox  training  of  the  Presbyterian  Church.  I was  bap- 
tized and  was  a regular  attendant  at  church  and  Sunday  school  till  well  on  in  my  teens. 

I attribute  at  least  equal  importance,  in  the  formative  elements  of  my  religious 
training,  to  the  daily  practice  at  home,  while  I was  a boy,  of  family  w'orship.  I recall 
now,  as  I write,  with  reverent  emotion,  the  tender  tones  of  my  mother’s  voice,  as  it 
pleaded  especially  for  her  only  deeply  loved  child. 

I was  always  a lover  of  books,  and  I was  not  far  in  my  teens  before  I began  to  learn 
something  of  the  opposition  between  the  teaching  of  science  and  many  of  the  beliefs  I 
had  been  taught.  This  discovery  was  a gradual  one,  and  I will  only  give  a brief  out- 
line of  the  position  in  which  I was  ultimately  landed. 

I learned  that  the  first  chapter  of  Genesis  was,  at  least,  a very  crude  statement  of 
the  actual  fact.  At  one  time  I was  an  ardent  and  enthusiastic  student  of  Hugh  Miller’s 
books  and  rested  content  with  the  reconciliation  he  sought  to  establish  between  the 
teaching  of  his  beloved  science.  Geology,  and  the  Biblcal  record.  But  I had  to  give  it 
up  when  I came  to  read  and  study  Darwin’s  and  other  books  and  to  acquaint  myself 
with  the  most  recent  geological  discoveries.  I remember  well  the  enthusiasm  with 
which  I copied  in  writing  Professor  Huxley’s  famous  address  to  the  Geological  Section 
of  the  British  Association,  in  which  he  traced  the  pedigree  of  the  horse  to  its  progeni- 
tors in  the  Eocene  period  and  the  clear  evidence  of  its  evolution. 

Darwinism  demolished  for  me  the  Biblical  account  of  creation,  the  authority  of  the 
Bible  and  the  account  it  gives  of  the  origin  of  evil  and  the  fall  of  man.  This  last  clearly 
involves  the  whole  theological  superstructure  based  upon  it,  including  the  so-called 
scheme  of  redemption  and  the  doctrine  of  the  atonement.  The  legends  of  the  flood, 
the  tower  of  Babel,  the  dispersion  of  man  and  the  origin  of  different  languages  were 
minor  matters  of  comparatively  trifling  importance. 

I remember  the  delight  with  which  I read  Tyndall’s  book  on  “ Heat  as  a Mode  of 
Motion,”  and  re-read  it  again  and  again.  I read,  too,  his  lectures  on  “ Sound.” 
These  were  my  introduction  to  physics,  from  which  I learned  the  great  doctrines  of  the 
conservation  and  correlation  of  forces,  as  I had  previously  learned  to  realize  in  some 
degree  the  unity  and  uniformity  of  nature.  In  presence  of  such  majestic  and  august 
conceptions  the  ordinary  ideas  of  prayer  and  miracles  seemed  childish.  I remember 
reading  Tyndall’s  “ Fragments  of  Science  ” and  feeling  this  yet  more  strongly.  I came 
in  time  to  abandon  the  habit  of  prayer  entirely. 

One  cannot  read  much  in  physiological  science  without  serious  reflection  on  the 
nature  of  consciousness,  the  relation  between  mind  and  physical  structure  and  the  bear- 
ins  of  all  this  on  the  belief  in  personal  immortality.  It  has  always  seemed  clear  to 
me  that  the  only  logical  outcome  of  the  considerations  put  forward  by  science  are  flatly 
and  altogether  opposed  to  such  belief. 

To  sum  up  : Science  destroyed  for  me  all  belief  in  the  Biblical  legends  of  the  crea- 
tion and  the  fall  of  man,  etc.,  and  in  the  doctrine  of  the  atonement,  and  at  least  gravely 
questioned  all  narratives  of  miracle,  the  probability  of  answer  to  prayer  and  the  idea  of 
personal  immortality.  The  whole  idea,  too,  of  the  divine  incarnation  of  Christ  on  our 
insignificant  atom  of  a world  seemed  out  of  keeping  with  the  august  spectacle  of  the 
infinite  universe  and  its  immeasurable  duration.  But  my  reading  was  never  exclusively 
scientific,  and  my  thoughts  accordingly  were  always  modified  by  other  considerations. 

I learned  something  of  Descartes,  Kant,  Fichte,  Schelling,  Hegel  and  Spinoza. 
What  the  effect  of  it  all  was  upon  me  it  is  impossible  for  me  now  to  analyze  or  to  tell. 
But  let  a man  once  get  fairly  into  his  head  the  teaching  of  Kant  that  time  and  space 
only  exist  as  the  condition  of  our  consciousness,  and  the  discussion  of  immortality  will 


278 


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seem  irrelevant — he  will  feel  the  very  basis  of  his  speculations  crumble  beneath  his  feet. 
From  my  earliest  youth  I have  acknowledged  two  masters,  to  whom  I continually 
turned  and  whom  I have  studied  with  ever-fresh  interest  and  delight — Carlyle  and 
Emerson — two  widely  different  men  but  fundamentally  alike  in  the  absolute  honesty  and 
sincerity  of  their  teaching,  their  noble  and  heroic  character,  and  their  steady,  life-long 
consecration  to  the  service  of  the  highest.  Both  of  them  rejected  the  materialistic  con- 
ception of  the  world,  which  they  regarded  as  spiritual  in  its  essence,  and  each  believed 
in  his  own  way  in  a divine  purpose — Emerson  with  genial  and  growing  optimism,  Car- 
lyle with  an  accompanying  Hebraic  sense  of  the  mystery  and  terror  of  evil. 

But  neither  from  Carlyle  nor  Emerson  will  a student  derive  any  firm  conviction  on 
the  subject  of  individual  immortality.  Carlyle  preferred  to  leave  it  a mystery,  about 
which  nothing  can  be  definitely  said  with  true  assurance,  but  about  which  much  may  be 
hoped.  Emerson,  in  the  main,  really  believed  it,  but  may  be  quoted  on  both  sides  of 
the  subject.  “The  questions  we  lust  to  have  answered  are,”  he  declared,  “a  confession 
of  sin.”  He  preached  an  unconditional  submission  and  trust.  Believe  with  all  your 
heart  and  soul  that  all  is  well  and  ask  no  questions.  If  it  is  best  that  you  should  con- 
tinue you  will  do  so  ; if  not,  you  should  not  wish  it.  And  the  whole  subject,  he  be- 
lieved, belongs  to  a much  higher  plane  than  that  on  which  it  is  usually  discussed. 

It  is  fifteen  years  since  I carefully  studied  Tennyson,  and  especially  his  “In  Memo- 
riam.”  His  arguments,  however,  seemed  to  me  unconvincing  though  powerful.  I 
came  to  prize  the  two  volumes  I had  of  Browning’s  selections,  but  could  not  give  com- 
plete adhesion  to  his  views  either.  My  judgment  was  suspended  with  a leaning  of  the 
heart  to  the  “ Larger  Hope.”  George  Macdonald  did  me  great  and  growing  service, 
though  I could  never  accept  all  his  conclusions  nor  admire  greatly  his  logic.  On  the 
other  hand,  the  logic  of  George  Eliot’s  creed  seemed  to  me  faultless,  and  her  sympathy 
with  opposite  views  complete.  And  her  rigid  and  faithful  devotion  to  truth  and  fact 
alone  seemed  to  me  to  be  rewarded  in  her  art.  George  Macdonald’s  creations  as  a rule 
seem  ghostly  abstractions.  George  Eliot’s  are  alive  ; prick  them  and  they  bleed.  But 
the  melancholy  which  her  books  create  is  undeniable,  and  the  heart  instinctively  revolts 
from  her  creed.  Matthew  Arnold  did  me  immense  service  by  his  theological  books, 
and  opened  the  Bible  for  me  again  as  a book  of  living  interest.  But  his  famous  axiom 
that  miracles  do  not  happen,  and  his  elimination  of  the  supernatural  element,  are  unmis- 
takable. But  a careful  study  of  Isaiah,  with  the  help  of  his  notes,  gave  me  a clue  to  a 
higher  view,  in  my  judgment,  than  the  one  he  himself  arrived  at.  He,  too,  deprecates 
the  ascription  of  personality  to  God,  and  so  does  away  with  the  impulse  to  pray.  For 
who  can  pray  to  a “stream  of  tendency?”  Here,  again,  however,  the  light  which  he 
throws  upon  the  character  and  teaching  of  St.  Paul  helps  one  also  to  realize  better  the 
teaching  of  Paul  himself,  which  is  higher  than  that  of  the  critic.  Ruskin  believed  in 
these  things,  but  his  authority  is  weakened  by  the  evangelical  teaching  which  he  himself 
in  time  discarded.  The  great  masters  seemed  to  me  inconclusive.  The  whole  value  of 
Dante’s  teaching  is  vitiated  by  his  false  and  horrible  presentations  of  eternal  punish- 
ment. Shakespeare  holds  himself  aloof  from  the  subject,  and  his  opinions  do  not  lie 
on  the  surface.  Goethe  I believed  to  more  explicitly  teach  the  efficacy  of  prayer  and 
individual  immortality  than  he  actually  did.  I had  long  had  a slight  knowledge  of  and 
much  curiosity  about  Whitman,  and  twelve  months  before  my  mother  died  I read  for 
the  first  time  complete  copies  of  “Leaves  of  Grass”  and  “Specimen  Days,”  and  felt 
the  deep  thrill  of  contact  with  a mighty  spirit.  And  it  seemed  a great  thing  that  he,  of 
all  men,  taught  the  doctrine  of  immortality  with  quite  new  emphasis  and  authority. 

The  foregoing  are  only  very  crude  and  sketchy  outlines  of  the  intellectual  gropings. 


J.  w.  w. 


279 


questionings,  studies  and  complex,  many-sided  experiences  and  difficulties  of  many 
years.  But  they  will  help  you  to  partially  understand  my  position  at  the  time  I write  of. 

And  now  to  my  narrative:  I will  not  trouble  you  with  any  particulars  which  do  not 

seem  to  me  necessary  for  my  purpose.  And  these  I will  give  as  briefly  as  is  consistent 
with  the  clearness  and  right  coloring  of  the  picture  I want  to  present.  I feel,  however, 
that  I must,  at  the  outset,  make  a disclaimer.  I do  not  want  you  to  judge  of  my  char- 
acter as  a son  from  my  devotion  to  my  mother  on  her  deathbed.  As  a matter  of  fact  I 
was  never  in  the  true  sense  “ a good  son.”  I have  too  many  grave  faults  and  strong  oppo- 
sing idiosyncrasies  for  that.  And  I have  innumerable  bitter  memories  of  harshness, 
temper,  selfish  want  of  consideration  and  sympathy,  things  left  undone  that  I ought  to 
have  done  and  things  done  that  I ought  to  have  left  undone.  They  are  past  recall  or 
expiation  now,  and  I can  only  pray  and  strive  for  a better  nature  in  future. 

It  is  perhaps  hardly  necessary  to  speak  of  my  mother.  She  was  not  without  faults 
or  weakenesses  either.  She  had  good  qualities  in  an  exceptional  degree  that  I need  not 
analyze  or  speak  of  But  it  is  necessary  for  my  purpose  that  I should  refer  to  what  was 
her  ruling  passion — a deep,  constant,  absorbing  and  self-sacrificing  love  for  her  only 
son.  Every  one  knows  something  of  the  sacred  depths  of  a mother’s  lov^e.  But  very 
few  can  sound  their  profound  abysses  as  it  has  been  my  lot  to  do. 

Many  circumstances  threw  us  more  together  than  is  usual.  For  one  thing,  my 
father  was  much  from  home.  My  own  tastes  and  pursuits  kept  me  more  closely  at 
home  than  is  the  case  with  most  young  men.  Our  natures,  too,  were  similar  in  many 
ways.  Naturally  I was  in  many  things  my  mother’s  confidant.  Her  sufferings  and 
declining  strength  made  her  more  and  more  dependent  upon  me  and  knit  our  hearts 
together  more  closely  as  time  went  on. 

She  suffered  excruciating  pains  at  times.  She  became  lame  and  lost  the  power  to 
stand.  If  my  father  was  at  home  he  would  carry  her  upstairs  at  night  to  bed  ; if  not, 
she  crept  to  the  foot  of  the  stairs  and  pulled  herself  up  step  by  step.  But  on  no  ac- 
count would  she  let  me  carry  her,  fearing  that  I might  strain  or  hurt  myself  But 
eventually  she  had  to  allow  me,  and  after  that  I always  carried  her  upstairs. 

She  was  always  poorly  in  the  morning  and  suffered  great  internal  pain.  I used  to 
regularly  take  her  up  a cup  of  tea  to  breakfast,  but  she  ate  next  to  nothing. 

Some  eighteen  months  before  she  died  she  told  me  that  she  believed  she  suffered 
from  an  internal  cancer.  I had  long  urged  her  to  let  me  call  in  a doctor,  and  I now  in- 
sisted upon  it. 

For  a long  time  she  would  not  allow  it,  but  finally  yielded,  and  Dr.  R.  was  called 
in.  She  seemed  more  bright  and  cheerful  after  his  visit.  She  told  me  that  his  verdict 
was  that  it  was  not  a cancer,  but  the  facts  which  led  her  to  think  it  was  were  the  results 
of  her  rheumatism.  It  was  a happy  relief  to  me,  and  I dismissed  altogether  the  dreadful 
ideas  which  had  weighed  like  lead  upon  my  heart.  As  a matter  of  fact  it  was  a cancer, 
and  my  mother  soon  came  to  know  it  without  a shadow  of  doubt.  But  in  her  self- 
sacrificing  regard  for  me  she  kept  all  knowledge  back  from  me,  and  in  the  weary,  pain- 
ful and  gloomy  months  that  followed  I lived  in  absolute  ignorance  of  the  real  facts  of 
the  case.  Perhaps  it  was  better  so.  I really  believe  that  if  I had  known,  the  dreadful 
knowledge  would  have  killed  me.  As  it  was  I was  supported  by  groundless  hopes. 
And  even  so,  the  pain  of  it  and  the  daily  strain  on  my  heart  and  mind  were  almost  more 
than  I could  bear,  and  their  effects  have  remained  with  me  ever  since. 

I will  say  as  little  as  possible  of  that  time.  I will  only  note  her  visibly  declining 
strength,  the  solitude  and  many  miseries  of  her  lot,  her  absorbing  and  endless  solici- 
tude for  me,  her  complete  indifference  to  self  and  her  constant  spirit  of  loving  self- 


28o 


Cosmic  Consciousness 


sacrifice  and  a love  in  both  our  hearts  that  grew  more  tender  and  profound  as  we  rea- 
lized more  and  more  the  coming  and  inevitable  end.  The  countless  heartaches  and 
pains  of  those  days  only  revealed  more  clearly  the  depth  and  strength  of  a love  which 
was  mightier  than  all  adverse  circumstances,  even  death  itself. 

So  the  days  and  weeks  and  months  dragged  on  in  ever-deepening  gloom,  till  the 
fateful  month  of  January,  1885.  As  my  mother’s  strength  became  less  and  less  her 
time  for  going  to  bed  grew  earlier,  from  ten  to  half-past  nine,  to  nine,  to  half-past  eight, 
to  eight.  It  pained  me  excessively  to  note  this,  and  every  night  after  she  had  gone  I 
felt  unspeakably  sad  and  wretched  as  I thought  of  the  future.  I could  not  bear  to 
part  with  her.  I used  to  keep  her  as  long  as  possible,  joke  with  her  and  do  my  best  to 
cheer  her  as  well  as  myself.  But  her  weariness  getting  too  great  she  would  often  lose 
patience  and  say,  with  pathetic  entreaty,  “Willie,  do  take  me,”  “Why  don’t  you  take 
me  ?”  or  “ Willie,  do  let  me  go.”  After  that  there  was  nothing  for  it  but  to  take  her  at 
once. 

On  the  9th  of  January,  1885,  I went  to  a birthday  party.  I was  far  from  well,  and 
I had  no  heart  for  it,  but  I went  to  tea,  came  home  at  eight  to  take  my  mother  to  bed 
(for  the  last  time  it  turned  out)  and  went  back,  not  returning  till  between  one  and  two. 
During  the  night  I was  awakened  by  my  mother  knocking  at  the  wall.  She  felt  faint, 
she  said,  and  asked  me  to  bring  her  a glass  of  water.  I asked  if  I should  make  tea, 
and  she  said  she  preferred  water,  which  I got  her.  I grieve  to  say  that  I was  altogether 
harsh,  unsympathetic  and  ungracious.  I ought  to  have  know7t  that  she  needed  more, 
and  without  a moment’s  thought  for  myself  should  have  got  it.  She  thanked  me  with 
her  usual  tenderness  and  I went  to  bed  again. 

Next  morning  when  I took  her  tea  it  all  came  out.  During  the  night  she  had  crept 
out  of  bed  and  fainted  on  the  floor.  On  recovery  she  had  managed  with  much  painful 
effort  to  get  into  bed  again.  She  would  not  disturb  or  trouble  me,  knowing  what  she 
did,  but  felt  compelled  at  last  to  rouse  me  and  ask  for  a glass  of  water.  Fancy  it ! 
Cold  water  ! and  rendered  with  unsympathetic  grumbling  at  that.  I have  never  forgiven 
myself  for  my  far  worse  than  stupidity  and  callousness.  My  mother,  however,  in  her 
sweet,  serene  charity  and  loving  kindness  forgave  me  from  the  first. 

I will  not  go  into  details  of  the  illness  that  followed.  She  did  not  get  up  that  day, 
though  serenely  cheerful,  hopeful  and  loving.  My  father  came  home  in  the  afternoon 
and  she  seemed  a little  better,  but  at  night  grew  worse  and  slightly  delirious.  Early 
next  morning  (Sunday)  I brought  the  doctor,  and  I learned  for  the  first  time,  what 
others  knew,  that  she  had  been  really  suffering  from  cancer  all  the  time  and  that  recovery 
was  impossible,  though  the  inevitabe  end  might  possibly  be  averted  for  a time.  It  was 
a horrible  blow  to  me.  I hunted  up  a nurse  and  was  in  constant  attendance  on  her 
myself  till  the  end  came — nine  days  after. 

On  Sunday,  Monday  and  Tuesday  she  continued  to  improve,  and  my  heart  grew 
lighter  and  more  cheerful.  Then  she  began  to  grow  worse  and  went  step  by  step  down, 
down  into  the  Valley  of  the  Shadow. 

I will  pass  on  rapidly  to  the  closing  scenes.  But  I must  note  first  the  following 
traits  of  my  mother’s  behavior : An  utter  and  complete  forgetfulness  of  self,  unfailing 
love  and  charity  to  all,  serene  cheerfulness  and  even  gaiety,  exerting  herself  always  to 
cheer  me  with  bright  and  loving  smiles  and  consoling,  hopeful  words.  This,  of  course, 
only  while  she  was  able.  At  night  she  always  grew  delirious,  of  which,  more  anon. 

I am  sorry  to  give  you  painful  details,  and  I only  do  so  where  it  is  necessary  for  my 
ultimate  purpose.  But  I am  compelled  to  give  you  some  details  of  closing  scenes. 

The  night  but  one  before  she  died  was  the  most  horrible  night  I ever  spent.  As 


J.  w.  w. 


281 

usual,  in  such  wasting  diseases,  the  waste  of  the  body,  after  devastating  the  muscular 
system,  attacks  the  nervous  system.  When  this  stage  is  reached  the  patient  enters  on 
a period  of  horrible  unrest  and  weariness,  passionately  longing  for  rest  and  incessantly 
and  vainly  seeking  it  by  a change  of  position.  Every  night,  in  the  delirum  of  her 
illness,  she  felt  something  of  this  v/eariness  and  would,  at  the  close  of  the  day,  call  on 
me,  in  the  old  familiar  words,  “Willie,  do  take  me  upstairs;  do  take  me.”  On  this 
particular  night,  similar  cries  rang  in  my  ears  the  whole  horrible  night  long — “Willie, 
do  take  me,”  “ Do  let  me  go,”  “ Why  don’t  you  let  me  go  ? ” The  words  pierced  my 
heart.  I knew  that  the  rest  she  sought  could  only  come  in  death,  and  my  heart  was 
hot  in  angry  rebellion.  I could  not  let  her  go.  Fate  was  too  much  for  me.  But  it  was 
an  unspeakable  cruel  fate,  and  every  faculty  in  me  rose  in  passionate  protest  and  resent- 
ment. I changed  her  position  again  and  again,  adjusted  and  smoothed  her  pillow,  and 
for  a few  brief  moments  she  would  lie  quiet.  Then  again  the  old,  incessant,  heart- 
piercing cries,  “Willie,  do  let  me  go,”  Do  take  me,”  “ Why  don’t  you  let  me  go?  ” 
And  so,  again  and  again,  through  the  whole  length  of  the  horrible  night. 

Next  day  she  was  quieter.  The  doctor  said  it  was  only  a question  of  hours.  In 
the  afternoon  she  seemed  utterly  exhausted  and  for  a time  we  thought  she  was  dying. 
My  father,  Mrs.  D.  (the  nurse)  and  I stood  looking  on  in  momentary  expectation  of  the 
end.  I was  quite  tired  out,  heart  and  body,  sullen  and  resentful.  It  was  of  a piece 
with  the  whole  horrible  thing  that  she  should  die  thus,  without  any  sign  or  leave  taking. 
But  it  was  not  to  be  so  and  she  revived  again.  About  seven  o’clock  that  night  I was 
alone  with  her.  She  was  unconscious.  I kneeled  at  her  bedside,  my  face  down  on  the 
bed.  My  brain  felt  scorched  and  the  whole  thing  a horrible  nightmare.  It  was  no 
longer  my  mother  lying  there  but  a ghastly  automaton,  I myself  an  automaton,  both 
alike  driven  in  a vast  world  machine,  remorseless,  brainless  and  heartless,  crushing  all 
before  it.  Later  on,  my  father,  coming  upstairs,  must  have  been  alarmed  about  me  and 
compelled  me  to  go  an  errand,  which  he  declared  absolutely  necessary.  I think  it  pro- 
bable that  my  going  out  for  a short  time  saved  my  reason.  Late  at  night  my  father 
drove  me  to  bed.  I refused.  I could  not  go,  or  lose  any  of  the  precious  time  now  left 
me  with  my  mother,  but  I agreed  ultimately  to  go  for  two  hours  at  most,  if  he  would 
rouse  me  sooner  in  case  of  change.  Very  reluctantly  I went,  but  I was  quite  spent 
and  I slept  soundly  till  six,  my  father  letting  me  sleep  on.  I at  once  hastened  to  the 
room  and  stayed  there  till  the  end,  about  one  o’clock. 

My  mother  was  apparently  the  same,  but  weaker.  She  welcomed  me  with  the 
sweet  old  smile,  and  responded  always,  as  before,  with  loving  kisses  to  mine.  She  was 
quite  conscious  but  too  weak  to  speak.  The  morning  dragged  on  till  noon,  when  I 
heard  Mr.  T.  in  the  kitchen  with  my  father.  I asked  her  if  she  would  like  him  to  come 
up,  and  she  nodded  a pleased  expression  of  her  wish.  He  came  and  prayed  at  her  bed- 
side, my  mother  following  it  all  with  full  appreciation,  her  head  supported  by  my  arm, 
shaking  with  the  extreme  palsy  of  coming  death.  She  tried  to  express  her  thanks  and 
followed  him  with  grateful  eyes  as  he  left  the  room.  Later,  about  one  o’clock,  my 
father  and  the  nurse  went  downstairs.  Mrs.  D.  remained,  but  I asked  her  to  go,  too, 
and  leave  me  alone  with  my  mother.  I then  asked  mother  if  she  would  like  me  to 
pray  with  her.  I had  never  done  so,  but  I fancied  that  she  wished  it,  and  she  assented 
with  evident  satisfaction.  Standing  at  the  foot  of  the  bed  I prayed  briefly  to  God  our 
Father,  to  mercifully  release  my  mother  from  her  suffering  and  take  her  to  himself  and 
guide  and  help  me  in  the  lonely  path  that  lay  before  me.  I then  turned  away  a minute 
or  two  to  the  window.  Looking  around,  I saw  instantly  that  the  last  change  had  come. 
I hastened  to  moisten  her  lips,  but  her  tongue  was  rigid.  I went  to  the  top  of  the  stair 


282 


Cosmic  Consciousness 


and  called  to  my  father.  He  hastened  up  and  was  just  in  time  to  catch  the  last  futile 
attempt  at  breath.  In  an  access  of  strong  emotion  I cried  out:  “Thanks  be  to  God, 
that  giveth  us  the  victory,’’  and  it  seemed  to  my  excited  fancy  that  my  mother’s  spirit 
nodded  assent.  It  seemed  to  me  for  the  moment  that  I stood  in  the  very  presence  of 
the  Infinite  Lov'e  and  felt  it  through  my  being. 

I went  downstairs  and  told  Mrs.  D.  and  the  nurse  that  all  was  over,  and  they  went 
upstairs  to  render  the  last  sad  ofifices.  I came  into  this  room  (the  room  in  which  this 
paper  was  read)  and  gave  myself  up  to  a long,  heavy  fit  of  sobbing — sobbing,  however, 
no  longer  of  grief,  but  of  great  relief,  recognition  of  the  mighty  comfort  that  had  come 
into  my  heart  and  of  resigned  and  \o\\w^farezvell. 

During  the  days  that  followed  and  until  after  the  funeral  I felt  a great  calm  and 
peace  of  mind  and  heart,  a peace  of  mind  which  I venture  to  say  was  no  other  than 
“the  peace  of  God  that  passeth  all  understanding.’’  It  passed  away,  but  the  memory 
of  it  remained.  Grief  and  the  sense  of  irrecoverable  loss  had  their  natural  course,  and 
I spent  many  weeks  of  sleeplessness  and  tears. 

I have  no  hope  that  my  words  will  convey  more  than  a poor  fraction  of  the  real 
facts.  At  best  I can  only  sketch  these  in  rudest  outline.  But  I will  ask  you  to  con- 
sider a few  of  the  most  prominent  in  the  narrative  I have  given  you. 

Remember  what  I have  said  of  the  spiritual  questionings  of  many  years  and  their 
results.  Consider  how  my  mother’s  long  and  frightful  suffering  revealed  and  strength- 
ened as  nothing  else  could,  not  only  the  sweet  and  lovable  qualities  of  her  heart  and 
mind  and  the  strength  of  the  hope  and  faith  which  sustained  her  through  it  all,  but  also 
the  length  and  breadth  and  depth  of  her  wonderful  self-sacrificing  love  for  me,  which 
grew  only  stronger,  deeper  and  more  tender  as  she  advanced  further  into  the  shodow  of 
our  inevitable  parting.  And  when  the  last  stroke  fell  upon  her  and  she  was  confined  to 
her  bed  never  to  rise  again,  think  how  grateful  and  sweet  to  me  were  those  days  of 
slight  improvement,  when  I was  privileged  to  attend  her  constantly  and  show  her,  as  I 
never  could  before,  the  reality  and  depth  of  my  responding  love  and  receive  her  entire 
forgiveness  for  all  the  thoughtlessness  and  wrongdoing  of  the  past  and  her  heartfelt 
blessing.  And  hastening  on  to  the  closing  scene  : Think  of  the  horrible  night,  when  her 
incessant  cries  rang  out  to  me  to  “ let  her  go,’’  and  I knew  that  it  meantXci  her  go  to  the 
last  rest  of  death,  and  my  heart  stood  out  in  passionate  resentment  and  protest  against 
a cruel  and  merciless  fate.  Think  of  that  scene  next  day,  when  her  strength  seemed 
gone  and  we  watched  for  the  end  and  I felt,  with  sullen  resentment,  that  it  was  only  of 
a piece  with  all  the  rest  that  she  should  die  thus,  without  any  sign  or  leave  taking,  in 
the  presence  of  comparative  aliens,  not  of  her  own  household,  while  I,  her  son,  born  of 
her  body,  bone  of  her  bone  and  flesh  of  her  flesh,  the  one  person  whom  she  loved 
with  all  the  mighty  love  of  her  great  heart,  stood  as  an  outsider  beyond  her  conscious- 
ness. Think  of  the  hour  that  evening  when,  with  scorched  brain,  I felt  through  and 
through  my  being  the  dreadful  significance  of  the  materialistic  creed,  that  we  were  mere 
automatic  parts  of  a vast  machine,  brainless,  heartless,  merciless  and  cruel.  Think  of 
the  providence  by  which  restoring  and  healing  sleep  was  granted  me  to  make  me  capa- 
ble of  a truer  vision.  Think  of  the  tender  grace  of  our  next  morning’s  communion, 
my  mother’s  full  consciousness  and  the  sweet  tokens  of  her  undying  love.  Think  of 
the  providence  which  led  Mr.  T.  to  come  within  an  hour  of  the  end  and  offer  up  solemn 
prayer,  in  which  my  mother  could  join  with  full  appreciation  in  company  with  my  father 
and  myself.  Think  of  the  fitness  of  the  arrangement  by  which,  at  the  last  moment,  my 
mother  and  I were  left  alone,  as  she  would  have  wished.  Think  of  the  divine  training 
by  which  my  rebellious  heart  was  bowed  into  acquiescence  and  resignation.  Think  of 


J.  w.  w. 


283 


the  course  by  which  my  antagonism  and  scepticism  were  laid  low,  and  I was  led,  with 
my  mother’s  pleased  concurrence,  at  last  to  “let  her  go”  and  to  call  audibly  on  the 
Divine  Father  of  all  to  take  her  to  himself.  And  think  how  hmnediately  the  prayer 
was  answered  and  God  revealed  himself  to  me  and  I felt  through  all  my  being,  in  the 
moment  of  her  death,  the  presence  of  the  Infinite  Love,  the  Divine  Comforter,  soothing 
me  with  a strange  and  ineffable  peace. 

Human  words  are  poor  instruments  for  the  expression  of  such  realities.  But  be- 
yond the  touch  of  all  possible  argument,  despite  the  apparent  experiences  of  my  life 
since  and  my  backslidings,  I knew  that  a divine  providence  was  at  work  in  my  hour  of 
utmost  need  summing  up  the  long  gropings  and  processes  of  the  past,  and  despite  all 
earthly  darknesses  and  sin  illumining  all  my  future  course  with  an  infinite  hope. 

I no  longer  trouble  myself  with  the  difficulties  raised  by  metaphysics  and  philoso- 
phy about  the  personality  of  God,  for,  however  that  may  be,  I know  that  there  is  that 
in  him  to  which  I may  address  myself  as  to  a loving  friend  and  father.  I no  longer 
trouble  myself  with  the  discussions  about  God’s  providence  and  the  contrary  evidences 
of  life  and  experiences,  for  I have  seen  his  providence  visibly  at  work,  summing  up  in  a 
crowning  experience  the  processes  of  long  years,  in  events  which  were  entirely  natural 
in  their  order  and  course,  but  were  also  visibly  supermXuraX  and  miraculous,  too.  I no 
longer  trouble  myself  with  doubts  about  God's  love,  and  the  contrary  evidences 
furnished  by  the  world’s  sin  and  endless  miseries,  for  in  the  midst  of  the  heaviest  grief 
of  my  own  life  I have  seen  an  ineffable  tenderness  and  love  revealed,  which  crowned  and 
justified  the  sufferings  which  preceded  it,  and  illumined  much  that  lay  dark  and  mys- 
terious in  the  past.  However  this  poor  outline  may  strike  you,  I know  that  the  actual 
facts  were  more  fit  and  beautiful  than  any  earthly  poet  could  have  conceived  in  his  most 
gracious  and  tender  mood.  I no  longer  trouble  myself  with  the  current  discussions 
about  immortality,  for  I know  that  my  mother  is  secure  and  that  all  is  well  with  her, 
for,  unworthy  as  I am,  I have  myself  seen  the  ineffable  glory  of  the  love  which  received 
her  when  she  was  taken  from  me. 

SUMMARY. 

a.  J.  W.  W.’s  narrative  makes  it  quite  clear  that  he  had  the  earnestness 
of  mind  and  desire  for  spiritual  growth  which,  as  we  have  seen,  seem  to  be 
prerequisites  to  illumination. 

b.  His  age,  upon  the  occurrence  of  this  last,  was  thirty-one  and  a half 
years. 

c.  There  was  no  experience  of  subjective  light. 

d.  Intellectual  illumination  was  well  marked. 

e.  And  moral  exaltation  still  more  so. 

f.  Although  he  does  not  give  details  (perhaps  could  not  do  so),  it  is  clear 
that  he  experienced  something  very  near  akin  to  the  Cosmic  vision,  if  he  did 
not  even  see  the  Brahmic  Splendor  itself. 

g.  The  “peace  and  knowledge”  spoken  of  by  Whitman  and  referred  to 
by  all  the  cases  as  one  of  the  chief  results  of  the  attainment  of  Nirvana — 
the  Cosmic  Sense — came  to  J.  W.  W.  unmistakably,  instantaneously. 

k.  The  strict  parallelism  of  this  case  with  all  the  others  given  will  be 
recognized  by  every  careful  reader. 


Chapter  32. 

Case  of  J.  William  Lloyd,  in  His  Own  Words. 

You  ask  for  a brief  statement  of  my  life  and  spiritual  evolution.  I was  born  in 
Westfield,  N.  J.,  June  4,  1857.  My  parents  were  English,  and  had  had  but  a few 
months’  schooling  apiece.  My  father  was  a carpenter,  my  mother  a seamstress.  My 
mother  was  a woman  of  broad,  gentle  nature,  spiritual,  poetic,  a great  reader.  My 
father  was  an  intense  abolitionist.  My  schooling  was  scant,  at  a district  school.  We 
lived  near  a great  wood.  I cared  not  much  for  other  children,  but  spent  my  time  with 
books  and  the  trees.  I loved  the  trees  like  conscious  friends. 

The  disagreeable  side  of  religion  was  never  shown  me.  I talked  with  God  when 
an  infant  as  naturally  as  with  my  mother.  Some  old  book  on  philosophy  (I  do  not  know 
its  name)  fell  into  my  hands,  and  I commenced  to  think  to  the  core.  I read  the  Bible, 
commentaries,  a book  on  “All  Religions.”  At  thirteen  I was  atheist,  then  turned  quickly, 
experienced  conversion,  and,  as  I read,  became  Calvinist,  Arminian,  Swedenborgian. 
At  fifteen  I was  apprenticed  to  a carpenter,  but  work  failed  in  1873,  and  I became  a 
gardener.  At  seventeen  I was  a leader  in  prayer-meetings,  an  exhorter,  a disputant 
with  ministers  on  points  of  orthodoxy.  At  eighteen  I went  to  Trail’s  Hygienic  College 
at  Florence,  N.  J.,  as  a working  student.  All  radical  questions  met  me  here,  and  the 
woman  who  became  my  wife.  Trail  died,  the  college  failed,  I went  to  Kansas  as  a pio- 
nee,,  was  a herder,  a homesteader,  married  in  1879,  acted  as  hygienic  physician  for  my 
neighbors,  read  the  Boston  “Index”  and  Theodore  Parker,  and  became  a member  of 
the  Free  Religious  Association.  Three  years’  drouth  drove  me  from  Kansas  to  a sani- 
tarium in  Vinton,  Iowa,  where  I was  assistant.  Became  agnostic.  Read  Ingersoll  and 
the  scientists.  Joined  a hygienic  colony  in  Tennessee  in  January,  1883.  Again  a pio- 
neer in  the  woods.  Accepted  Karl  Heingen’s  Democracy,  and  grew  more  confirmed  in 
writing  poems,  which  I had  first  commenced  just  before  going  to  Kansas.  Accepted 
free-love,  which  I had  fought  for  years.  Colony  failed,  and  I went  to  another  similar 
one  in  Florida.  Many  spiritualists  here.  Read  Tucker’s  “ Liberty  ” and  became  an 
enthusiastic  anarchist.  Orange  grower,  farm  laborer  and  pioneer.  Colony  and  work 
failed,  and  went  to  Palatka.  Poultry  farmer.  Wife  died  in  September,  1888,  after 
nearly  a decade  of  most  happy  married  life.  Came  North  to  old  home,  with  two  little 
children,  and  became  a professional  nurse.  Here  found  more  books,  and  read  the 
poets — Emerson,  Whitman,  Thoreau,  Spencer,  Darwin,  Carpenter,  William  Morris.  I 
loved  the  Transcendentalists,  but  did  not  understand  them  very  well.  I lived  mostly  in 
poetry  and  sociologic  science. 

As  to  my  illumination  : I was  going  to  New  York  City  one  morning  in  January, 

1897,  on  a train,  to  do  some  hospital  work.  I was  reading  Carpenter.  It  was  a beau- 
tiful winter  morning.  I think  I was  near  the  Bay  Bridge,  or  on  it,  when  the  Thought 
came.  There  was  no  particular  sensation,  except  that  something  beautiful  and  great 
seemed  to  have  happened  me,  which  I could  only  describe  in  terms  of  light.  Yet  it  was 
purely  mental.  But  everything  looked  different  to  me.  I went  about  the  city  that  day 
calm,  but  glad  and  uplifted.  The  thing  I remember  most  was  a wonder  how  soon  the 
sensation,  or  impression,  would  leave  me.  I was  latently  sceptical,  and  thought  it  a 
temporary  inspiration,  like  that  of  a poem.  But  days,  weeks,  months,  passed,  and  I 
found  the  shoot  which  had  broken  ground  that  winter  morning  was  ever  growing, 
strengthening  and  changing  all  the  scenery  of  my  life.  I continually  questioned  and 
tested,  and  at  last,  after  a year’s  trial,  began  to  write.  All  the  early  part  of  the  book 


285 


J.  William  Lloyd 

was  written  at  night,  while  I nursed  and  guarded  a lunatic  boy,  whose  yells,  laughs, 
curses  and  filthy  jests  made  the  room  ring  as  I wrote.  Yet  I wrote  easily,  swiftly, 
without  any  conscious  cerebration,  and  with  a sort  of  wonder  at  the  words  I wrote,  as 
if  they  had  no  connection  with  me.  Part  of  the  book  was  written  in  the  following 
summer,  when  at  home,  part  of  it  in  the  winter  of  1899-1900,  while  getting  ready  for 
the  press,  but  always  with  the  same  sensations  of  ease  and  inspiration.  And  still,  when 
I read  the  book,  it  seemed  to  me  something  apart,  in  whose  construction  I had  had  no 
hand.  As  to  how  I felt  when  I received  the  Thought,  you  have  yourself  most  accu- 
rately described  the  symptoms  on  pages  10  and  ii  of  your  pamphlet : “ With  the  in- 
tellectual illumination  comes  an  indescribable  moral  elevation,  an  intense  and  exalted 
joyfulness,  and,  along  with  this,  a sense  of  immortality;  not  merely  a belief  in  a future 
life — that  would  be  a small  matter — but  a consciousness  that  the  life  now  being  lived  is 
eternal,  death  being  seen  as  a trivial  incident  which  does  not  affect  its  continuity.  Fur- 
ther, there  are  annihilation  of  the  sense  of  sin  and  an  intellectual  competency  not  simply 
surpassing  the  old,  but  on  a new  and  higher  plane.”  Also  many  of  the  marks  of  Ara- 
hatship,  as  taught  by  Buddha,  describe  accurately  the  feeling. 

What  proves  J.  William  Lloyd  to  be  a case  of  Cosmic  Consciousness  is 
not  so  much  the  above  account  of  himself  (although  that  could  hardly  have 
been  written  without  some  such  an  experience  as  illumination)  as  the  volume 
[iioa]  which  he  produced  after  the  occurrence  in  question.  This  volume, 
which  contains  overwhelming  evidence  of  the  fact,  is  easily  accessible  and 
will  doubtless  be  read  by  every  person  who  feels  an  interest  in  the  subject. 

The  oncoming  of  Cosmic  Consciousness  in  this  case  was  very  similar  to 
the  same  fact  in  the  case  of  Edward  Carpenter.  There  was  a clearly- 
marked  moment  when  the  light  began  to  break  through,  but  illumination 
came  gradually.  There  was  no  subjective  light.  There  was  well-marked 
intellectual  illumination  and  moral  elevation,  but  the  Cosmic  vision,  the 
Brahmic  Splendor,  of  the  great  cases  does  not  appear  to  have  been  present. 
If  not,  this  cannot  be  said  to  be  a complete  case,  and  still  J.  William  Lloyd’s 
book  shows  a most  excellent  insight  into  the  cosmic  order.  It  must  be  re- 
membered that  illumination  that  comes  gradually  may  be  as  complete  as 
that  which  comes  instantly.  Why  there  should  be  such  difference  in  the 
awakening  in  different  cases  cannot  at  present  be  explained. 

As  far  as  our  facts  will  carry  us  it  would  appear  that  the  cases  in  which 
the  Cosmic  Sense  makes  its  appearance  full  grown,  instantly  and,  as  it  were, 
in  a flash,  are  those  in  which  there  is  marked  subjective  light — such  cases  as 
that  of  Dante,  Yepes,  Paul,  Pascal  and  others.  When,  on  the  contrary,  the 
new  sense  comes  more  gradually  there  may  be  no  subjective  light,  as  in  the 
cases  of  Carpenter  and  Lloyd.  It  seems  tolerably  certain  that  with  illumi- 
nation there  occurs  actual,  physical,  molecular  rearrangement  somewhere  in 
the  cerebral  centres  and  that  it  is  this  molecular  rearrangement  which,  when 
considerable  and  sudden,  gives  rise  to  the  phenomenon  of  the  subjective  light. 


Chapter  33. 
Horace  Traiibel. 


Was  born  December  19,  1858,  and  was  therefore  in  his  thirty-first  year 
at  time  of  his  first  illumination.  His  experience  is  here  given  in  his  own 
words.  It  is  all  of  it  full  of  interest,  but  perhaps  the  most  significent  thing 
about  it  is  the  manner  the  intelligence  of  it  was  received  by  Walt  Whitman, 
whose  matter  of  fact,  simple  words,  “ I knew  it  would  come  to  you,”  carry 
a depth  of  meaning  quite  out  of  the  common.  H.  T.  tells  the  story  of  his 
awakening  in  this  colloquial  and  direct  way,  in  answer  to  the  inquiries  of 
the  editor : 

You  are  quite  familiar  with  the  path  of  my  spiritual  development — with  the  course 
taken  by  my  mental  self  in  arriving  at  its  present  state.  You  know  I have  come  to 
my  own,  whatever  that  may  be,  mostly  by  immediate  contact  with  experience  rather 
than  through  books,  though  I have  read  in  books  of  the  most  miscellaneous  character 
and  at  one  period  in  appalling  numbers.  But,  somehow,  the  scholar  in  me  never  seems 
to  have  obscured  the  man.  I suppose  my  intenser  early  reading  was  in  Emerson,  Car- 
lyle, Hugo  and  whatever  else  I could  get  hold  of  having  to  do  with  the  world  of  myth 
and  the  ante-Christian  Scriptures  of  the  race.  I do  not  seem  to  have  known  a time 
when  I have  not  read  “ Leaves  of  Grass.”  But  previous  to  May,  1889,  I do  not  seem 
to  have  got  that  (in  a sense)  final  grasp  of  its  mystery  which  now  imparts  to  it  its  pri- 
mary and  supernatural  significance.  May,  1889.  Then,  again,  two  years  later,  1891. 
A third  time,  1893  or  4,  on  the  historic  night  (historic  to  me),  when  circumstance  made 
me  the  spokesman  of  the  dissentient  group  of  Ethicists,  in  Philadelphia,  on  the  occa- 
sion of  the  split  of  the  Ethical  Society  there.  May,  1889.  That  overwhelming  night, 
as  I leaned  over  the  railing  of  the  ferryboat,  lost  this  world  for  another,  and  in  the 
anguish  and  joy  of  a few  minutes  saw  things  heretofore  withheld  from  me  revealed. 
Those  who  have  had  such  an  encounter  will  understand  what  this  means,  others  will 
not,  or  will  perhaps  only  realize  it  by  intimation.  I could  not  separate  the  physical 
and  spiritual  of  that  moment.  My  physical  body  went  through  the  experience  of  a 
disappearance  in  spiritual  light.  All  severe  lines  in  the  front  of  phenomena  relaxed.  I 
was  one  with  God,  Love,  the  Universe,  arrived  at  last  face  to  face  with  myself.  I was 
sensible  of  peculiar  moral  and  mental  disturbances  and  readjustments.  There  was  an 
immediateness  to  it  all — an  indissoluble  unity  of  the  several  energies  of  my  being  in 
one  force.  I was  no  more  boating  it  on  a river  than  winging  it  in  space  or  taking  star 
leaps,  a traveler  from  one  to  another  on  the  peopled  orbs.  While  I stood  there  the 
boat  had  got  into  the  slip  and  was  almost  ready  to  go  out  again.  A deckhand  who 
knew  me  came  up  and  tapped  me  on  the  shoulder.  “ Don’t  you  intend  going  off  the 
boat?”  he  asked.  And  he  added  when  I faced  him  and  said  “Yes:”  “You  look 
wonderfully  well  and  happy  to-night,  Mr.  Trubel.”  I did  not  see  Walt  till  the  next 
day,  evening.  In  the  meantime  I had  lived  through  twenty-four  hours  of  ecstasy 
mixed  with  some  doubt  as  to  whether  I had  not  had  a crack  in  the  skull  and  gone  mad 
rather  than  fallen  under  some  light  and  made  a discovery.  But  the  first  words  Walt 
addressed  to  me  when  I sallied  into  his  room  were  reassuring  : “ Horace,  you  have  the 


Horace  Traubel 


287 


look  of  great  happiness  on  your  face  to-night.  Have  you  had  a run  of  good  luck?  ” 
I sat  down  and  tried  in  a few  words  to  indicate  that  I had  had  a run  of  good  luck, 
though  not  perhaps  the  good  luck  he  had  in  mind  for  me  at  the  moment.  He  did  not 
seem  at  all  surprised  at  what  I told  him,  merely  remarking,  as  he  put  his  hand  on  my 
shoulder  and  looked  into  my  eyes  ; “ I knew  it  would  come  to  you.”  I suggested  : “ I 
have  been  wondering  all  day  if  I am  not  crazy.”  He  laughed  gravely:  “No,  sane. 
Now  at  last  you  are  sane.” 

It  was  a month  before  the  immediate  effect  of  this  experience  wore  off.  The  reflex 
effect  was  of  course  fixed.  I can  say  now  (writing  1901)  that  from  that  day  to  this  I 
have  never  known  one  moment  of  despair  concerning  my  spiritual  relations  to  man  and 
the  universe.  I have  my  earth  troubles  and  my  earth  foibles.  But  the  essential  faith 
is  adamantine.  I have  never  had  any  suspicion  of  immortality.  The  glimpse  of  that 
minute — and  of  the  repeated  experiences  on  the  two  after  occasions  mentioned  above — 
into  the  eternal  law  left  no  blot  or  qualification.  I had  often  said  before,  in  speaking  of 
Whitman  (making  in  a way  a true  guess):  “Whitman’s  notion  of  immortality  is  not 
one  of  logic  but  is  pictorial.  He  does  not  believe  in  immortality.  He  sees  it.”  Many 
times  Whitman  had  said  to  me  regarding  that  explanation  : “ It  is  every  word  true. 
You  hit  the  nail  on  the  head.”  Now  I knew  better  than  I had  before — not  only  better 
but  in  a way  I could  not  have  known  before — w'hat  I myself  meant  when  I used  the 
expression:  “ Whitman  I see  around  and  through  phenomena.  Phenomena  is 

never  a wall  or  a veil.  I have  been  able  to  do  my  work  as  never  before.  It  has  brought 
me  friends  and  the  cheer  of  sympathetic  greetings  from  all  parts  of  the  world.  One  fea- 
ture of  my  writing  I ought  to  mention.  I think  I told  you  long  ago  that  I become  in 
effect  automatic  when  I am  engaged  in  any  serious  composition.  I do  not  seem  to 
write.  The  writing  seems  done  through  me.  I take  up  my  pen  and  hardly  know  what 
I write.  After  I have  written  I am  often  surprised  at  the  things  I have  said.  They 
are  as  new  to  me  as  to  any  reader.  All  the  writing  which  has  brought  me  any  returns 
— congratulations — has  been  done  in  that  mood. 

On  the  night  of  the  Ethical  split  I was  in  a position  which  forced  me  to  be  the  main 
spokesman  of  the  party  of  freedom.  I made  a speech  upon  which  my  enemies  even 
more  than  my  friends  congratulated  me.  Yet  when  I got  on  my  feet  on  the  floor 
and  plunged  into  talk  I was  instantly  immersed  in  the  strange  light  which  had  visited 
me  on  the  first  experience  and  simply  uttered  without  thought  or  reason,  formally 
speaking,  the  words  of  the  mightier  power  that  possessed  me.  I have  found  since  that 
on  occasions  of  crisis  I have  merely  to  throw  myself  back  again  on  this  resource  to 
discover  that  every  strength — spiritually  speaking — it  imparted  once  it  imparts  again. 
In  my  very  busy  life,  which  has  its  temporal  distresses,  this  is  more  than  a balance  in 
bank  and  contributes  more  than  any  ephemera  of  material  prosperity  could  towards  my 
victories  : in  fact  is  the  first  and  last  letter  of  my  power.  When  the  little  affairs  of 
everyday  seem  most  mixed  up,  most  to  be  past  solution,  I am  sure  finally  to  make  my 
escape  by  the  avenue  of  these  ameliorating  revelations.  Not  once  has  the  spirit 
deserted  me — not  once  has  the  light,  in  some  degree  of  its  radiance,  not  always  of 
course  in  full  power,  failed  to  appear.  The  difference  it  makes  in  one’s  life  is  the  differ- 
ence between  preparation  and  consummation.  On  the  occasion  of  my  second  exper- 
ence  (April,  1891),  which  was  not  outwardly  momentous,  I found  that  my  initial  self 
suspicion — my  question.  Am  I unbuilt  or  built  ? — did  not  reappear. 

If  you  take  my  verse  “Illumination  ” [and  a great  deal  of  H.  T.’s  verse  and  prose 
written  since  that  year],  and  try  to  get  it  .statistically  languaged,  you  will  find  that  I 
have  expressed  a series  of  experiences  of  profound  significance  to  all  who  have 


288 


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been  similarly  blessed.  I find  that  my  members  are  no  longer  at  war  with  each  other. 
When  I was  a youngster  I read  my  way  vigorously  and  sympathetically  back  especially 
into  Oriental  literature  of  the  religious  class — blazed  a path  for  the  spirit.  After  1889 
(a  hiatus  in  such  reading  having  intervened)  I found  myself  driven  into  that  old  world 
again,  to  review  these  my  original  impressions.  The  new  light  had  made  my  voyage 
easier  and  more  richly  endowed  its  fruits.  Once  I felt  that  religions  were  all  of  them 
religions  of  despair : now  I saw  that  no  religion  despairs — that  all  religion  before  it 
becomes  and  as  soon  as  it  ceases  to  be  an  affair  of  institutions  resolves  itself  essentially 
into  light  and  immortality. 

I should  perhaps  say  that  it  has  invariably  happened  that  someone — and  sometimes 
many  persons — have  commented  to  me,  and  felicitated  me,  upon  my  appearance,  upon 
the  occasions  of  my  direct  contact  with  what  I have  grown  to  call  my  subliminal  self. 
This  may  mean  much  or  nothing.  But  no  one  could  live  through  what  I do  at  such 
periods  and  not  in  some  way  outwardly  give  it  witness. 

You  have  said  to  me  : “State  this  thing  in  plain  prose.”  But  how  can  I ? I could 
never  state  it  in  the  prose  that  would  be  understood  by  one  who  has  not  shared  my 
sensations.  I could  never  state  it  in  words  which  would  not  make  it,  if  you  please, 
prose  to  those  who  can  enter  collaterally  into  the  channels  of  its  august  revelation. 
After  asking  you  : How  can  I ? I have  shown  you  how  I could. 

Some  things  I have  said  may  seem  to  savor  of  egotism.  But  they  are  simply  can- 
did. I am  not  measuring  myself  as  a genius  or  an  idiot,  but  as  a simple  third  person 
whose  word  and  career  must  be  to  himself  absolute  law.  I have  written  you  this 
memorandum  impulsively,  with  no  attempt  to  dress  it  up,  if,  indeed,  until  now  it  is  done, 
and  now  I have  read  it,  with  any  actual  understanding  of  what  my  pen  would  commit 
me  to  or  confess. 

The  following  poem  was  written  by  Horace  Traubel  shortly  after  his 
illumination  and  of  course  strictly  belongs  here  : 

The  nights,  the  days,  hold  me  in  thrall. 

Toils  of  men  and  women  drag  my  faith  to  the  earth — 

Furrowed  with  pain,  the  casual  cares, 

I long — I look — I reach  forth  to  life. 

Release  ! Escape  ! 

Shall  I speak  of  the  door  swung  wide,  of  the  unbarred  gates  ? 

After  the  vigil  I step  across  the  border-line, 

I take  my  place  with  the  pioneers. 

Have  I met  the  hour  patiently,  without  fear,  at  the  portal  ? 

Now  is  my  name  called,  now  the  lip  of  my  love  has  spoken  ; 

Do  I mistake  you,  O divine  Signaler  ? is  it  after  all  some  other  soul  that  is  hailed  ? 

My  self  is  my  answer  : 

There’s  that  in  my  heart  responds,  meeting  the  call  with  equal  voice,  establishing  for- 
ever the  unspeakable  bond  ! 

Bond  that  does  not  bind — bond  that  frees — bond  that  discovers  and  bestows. 

Look  ! I am  flushed  with  inexhaustible  possessions  ! 

The  old  measures  vanish,  I am  expanded  to  infinite  sweep. 


Horace  Traubel 


289 


O world  ! Not  dead  to  you — only  seeing  you,  knowing  you,  at  last. 

Mixed  with  countless  worlds,  knowing  with  you  your  companions  also  : 

O year ! Not  dead  to  you — only  seeing  you,  knowing  you,  at  last. 

Mixed  with  all  time,  untangling  the  knotted  thread  : 

O world  ! O year  ! — 

Before  birth  seeing  birth,  after  life  seeing  life ! 

The  infinite  blue,  heaven’s  fond  eye,  opens  upon  me. 

0 voice,  mastering  me,  making  me  too  master — 

My  ear  is  close,  I hear  the  syllables  fall. 

Waves  on  shores  of  the  farther  worlds,  waves  on  shores  of  the  day. 

The  clouds  part : O face — O face — O face  ! — 

Face  smiling  upon  me — smiling  me  wings,  buoyant  beyond  the  discarded  cheapened 
present. 

(You,  too,  O present,  still  remaining, 

Duly  visiting  my  heart,  not  forbidden. 

Yet  yielding  the  place  supreme). 

1 am  all  eye — O God  ! you  are  all  speech  : 

Melody  celestial — sight  and  voice,  color  and  tone,  warring  no  more, 

In  the  boundless  blue  uplifted. 

Whose  hand  touches  me  ? — my  brow — my  breast — my  own  unasking  hand — 

Leading  me  out  of  self  to  self? 

Divine  form — mother,  father — sex  only  now  standing  revealed,  the  union  irreversible  : 
Divine  form,  I made  whole  in  you. 

The  elements  diverse  here  blended. 

This  minute  grown  infinite,  the  far  worlds  spread  before  me. 

The  endless  drift  of  soul,  the  long  stretch  of  faces,  all  lit  by  the  divine  sun — 

Or  swift  or  slow  or  early  or  late  the  line  not  anywhere  broken. 

All — all — equally  sustained,  swept  in  the  same  destiny,  on  sea  and  land  of  life. 

The  peak  lit  for  all,  the  triumph  inevitable. 

0 my  soul ! look  yet  again  : 

There  too  are  you,  a figure  in  the  panorama. 

On  your  brow  the  dawn  has  set  its  beauteous  beam. 

Here  with  me — there  not  with  me. 

Death  fills  me  with  its  abundance. 

What  is  this  flood,  overcoming  body  and  sense  ? 

1 feel  the  walls  of  my  skull  crack,  the  barriers  part,  the  sun-flood  enter — 

Love,  lore,  not  lost,  only  magnified,  floating  eternal  seas  of  essence — 

Before  and  behind  births  and  deaths,  spiritual  gravitation,  the  emergence  evermore 
expanding. 

O soul,  have  I lost  you  or  found  you  ? 

Found  ! the  faultless  circle  born  at  last  to  you. 

After  the  waiting  years. 


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Far  eras  behind,  far  eras  ahead,  the  simple  few  years  I finger, 

Shafts  from  the  central  sun. 

Speeding  for  fuller  fruition  the  orbs  of  space. 

Back  to  the  first  word  of  speech. 

On  to  the  last  utterance  of  seers. 

My  soul,  knowing  its  own,  wrapt  in  its  protean  habit,  catches  the  perfect  song. 

God  ! I am  circled — I am  drunk  with  the  influx  of  life — 

Wheeled  in  your  orbit — given  the  word  I would  speak  yet  must  withhold — 

Leaving  you,  O my  brother,  each  one,  to  say  it  for  yourself. 

Brothers,  worlds,  I greet  you  ! 

The  wheel  turns,  the  boundless  prospect  opens  : 

All,  all  complicate — the  light  bearing  limitlessly  the  burdens  of  all. 

Do  you  think  that  you  are  missed,  that  the  large  heart  beats  not  for  you  ? 

That  somewhere  on  the  road  you  must  faint  and  die  ? 

Strength  will  be  given  for  all  your  need. 

And  the  weakest,  when  the  night  comes  which  is  the  day, 

Will  greet  the  king,  a giant  in  stature  and  grace. 

Now  the  immortal  years,  the  ceaseless  round  realized — 

The  doubts  shorn  of  wing  and  foot. 

The  farthest  league  nearest,  and  the  multiplied  infinities  choking  here  in  my  breast. 

O my  questioner  ! you  do  not  suspect  me — you  suspect  yourself : 

To-morrow,  seeing  yourself,  you  will  see  me. 

And  the  illumined  spirit,  passing  the  portal, 

God-grown,  will  hail  me  proudly  [60a  : 40] . 

Had  we  no  other  writings  by  this  man,  these  lines  alone  to  all  who  can 
understand  them — and  they  are  as  clear  as  day  from  the  point  of  view  of 
this  volume — would  be  proof  of  illumination.  But  we  have  much  else.  A 
series  of  writings  in  prose  and  verse  extending  over  the  last  ten  years  gives 
us  more  evidence  than  is  needed. 

Then  there  is  something  else  to  say.  Horace  Traubel  (as  he  intimates 
himself  in  his  own  words,  above)  belongs  with  Blake,  Yepes,  Behmen,  Swe- 
denborg and  others,  in  the  class  of  what  may  be  called  automatic  writers. 
These  men  give  their  inspiration  free  way — they  drop  the  reins  on  his  neck 
and  let  the  horse  go.  What  they  write  under  the  divine  impulse,  for  those 
who  can  follow  their  thought,  is  divine,  but  to  those  who  can  not,  is,  as  Paul 
says,  just  in  this  connection,  “ foolishness.” 

Perhaps  all  these  men  write  automatically,  but,  in  the  case  of  some  of 
them,  the  expression  as  it  flows  from  the  Cosmic  Sense,  or  as  afterwards  modi- 
fied by  the  self  conscious  intellect,  is  more  intelligible  to  the  “ natural 
man”  than  in  the  case  of  others.  In  not  one  of  them  does  the  meaning 
lie  on  the  surface — they  all  call  for  and  demand  long  continued  and  thought- 


Paul  Tyner 


291 


ful  reading.  Whitman  and  Paul  are  just  as  unintelligible  as  Behmen  or 
Swedenborg,  until  the  right  point  of  view  is  reached,  although  Whitman  (for 
his  part)  wrought  his  whole  life,  “returning  upon  (his)  poems,  lingering 
long,”  in  order  to  render  them  absorbable  by  the  race. 

Horace  Traubel  has  not  escaped  the  curse  of  his  tribe — unintelligibility. 
But  in  spite  of  it  he  has  produced  his  effect.  And  this  is  the  strangest  thing 
of  all — that  it  should  be  possible  for  a man  to  speak  or  write  what  cannot  be 
understood,  but  to  do  it  in  such  a divine  way  that  his  words  shall  be  revered 
and  remembered  through  the  ages.  The  “Shakespeare”  Sonnets  have 
never  been  understood,  and  are  yet  accepted  for  what  they  really  are — a 
revelation. 

Horace  Traubel  has  many  readers  who  understand  him,  and  even  those 
who  do  not  comprehend  him  fully  are  impressed  by  his  personality,  through 
which  streams  unmistakably  the  divine  light. 

Chapter  34. 

The  Case  of  Paul  Tyner^  in  His  Own  Words. 

“I  was  born  March  7,  i860,  about  midnight,  in  the  city  of  Cork,  Ireland. 
My  mother  being  Irish,  of  an  old  family,  the  Sarfields,  one  of  whom  is 
celebrated  by  Macaulay  in  his  account  of  the  conflict  in  Ireland  between  the 
Stuart  forces  and  those  under  William  of  Orange.  My  father  was  the  repre- 
sentative in  Ireland  of  an  important  London  publishing  house.  He  used 
to  say  that  one  of  his  ancestors  fought  under  William  of  Orange,  and  I be- 
lieve came  over  with  him  from  Holland. 

“I  was  brought  to  America  at  the  age  of  four,  educated  in  the  public 
schools  of  Albany,  N.  Y.,  afterwards  taking  the  law  course  in  Columbia  Col- 
lege, New  York  City,  but  exchanging  law  for  journalism  at  the  age  of  twenty, 
when  I joined  the  staff  of  the  New  York  ‘World,’  in  which  service  I re- 
mained about  eight  years,  uninterruptedly.  In  1887  I went  to  Central 
America,  to  engage  in  silver  mining,  exploration  and  travel.  After  a year 
in  Honduras,  I went  to  Costa  Rica,  where  I edited  and  published  a daily 
paper,  called  ‘ El  Comercio,’  in  English  and  Spanish,  for  about  six  months, 
when  I returned  to  New  York  and  re-engaged  in  journalistic  work  there,  as 
editorial  writer  on  the  staff  of  the  New  York  ‘ Press.’ 

“The  bent  of  my  mind  in  the  direction  of  mysticism,  which  has  so 
largely  influenced  my  later  work,  probably  had  its  beginnings  during  a 
year’s  retirement  in  the  Shaker  community,  at  Mt.  Lebanon,  N.  Y.  (1891-2). 


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Cosmic  Consciousness 


This  experience  was  followed  by  a special  course  of  study  in  social  econom- 
ics and  history  with  Professor  Richard  T.  Ely,  of  the  University  of  Wiscon- 
sin. In  the  early  morning  of  the  nth  of  May,  1895,  came  the  crowning 
experience  of  my  life.  On  the  evening  of  that  day  I set  down  in  my  diary 
an  exact  and  full  account  of  the  whole  episode,  as  then  seen  by  me.  This 
memorandum  I here  transcribe: 

With  this  day’s  dawn  come  the  great  revelation  and  the  great  charge.  “ Crowned 
with  thorns”  was  the  waking  thought;  then  buffeted  and  spat  upon,  mocked,  insulted, 
scourged  and  in  the  pillory,  “a  man  of  sorrow  and  acquainted  with  grief,”  nailed  to 
the  cross,  pierced  in  the  side,  utterly  “despised  and  rejected  of  men,”  killed  as  a mal- 
efactor, buried  ; and  then  the  great  thought — the  truth  which  maketh  free  ; the  absolute 
demonstration  of  man’s  mastery  of  fate  and  command  of  all  conditions — the  victory  of 
man — all  men  in  this  racial  man,  this  elder  brother  of  mankind  in  his  triumph  over  sin, 
fear  and  death  ! 

But  one  thing  had  remained  in  my  mind  as  necessary  to  prove  to  the  mass  of  men 
to-day  man’s  absolute  supremacy  over  death  in  all  its  forms  as  an  attribute  of  his  one- 
ness with  God,  with  Eternal  Life,  Perfect  Love,  Perfect  Justice,  Omniscience  and  Omnipo- 
tence, the  visible  appearance  of  a man  who  living  longer  than  the  recorded  years  of  any 
man  who  had  seen  death  still  lived  in  the  flesh  without  shadow  of  change  or  decay. 
And  I said  to  myself,  this  would  be  worth  waiting  and  watching  and  working  a thou- 
sand years  for  ! Yet  I wished  the  greater  emancipation  were  not  so  far  off.  And  lo  ! in 
the  dawning  of  this  day  / know  — know  absolutely  as  a fact  — a truth  nothing  can 
destroy,  that  the  man  who  triumphed  ever  death  on  Calvary  nearly  two  thousand 
years  ago  lives — lives  on  earth  in  a body  of  flesh  made  perfect,  a man  among  men, 
sharing  our  struggles  and  sorrows,  our  joys  and  griefs,  working  with  us  heart  to  heart 
and  shoulder  to  shoulder — inspiring,  guiding,  leading,  supporting,  as  may  be,  in  every 
human  advance. 

The  glory  of  this  truth,  the  grandeur  of  this  character,  the  supreme  nobility, 
patience,  wisdom  and  love  of  this  life,  thrilled  me  with  ecstasy  and  awe  unspeakable — 
filled  me,  possessed  me.  He  lives,  not  in  some  distant  heaven  on  a great  white  throne, 
but  here  and  now  ; is  not  coming,  but  is  here  with  us,  loving,  helping,  living,  cheering 
and  inspiring  the  race  to  which  he  belongs,  as  wholly  and  as  truly  as  the  race  belongs 
to  him.  Now,  indeed,  it  is  plain,  that  being  lifted  up  he  shall  lift  all  men  with  him — 
has  lifted,  is  lifting  and  must  ever  continue  to  lift  out  of  the  very  essence  of  his  trans- 
cendent humanity.  Immortality  is  no  longer  an  hypothesis  of  the  theologian,  a figment 
of  the  imagination,  a dream  of  the  poet.  Men  shall  live  forever,  because  man,  invin- 
cible to  all  effects  of  time  and  change,  and  even  of  murderous  violence,  lives  to-day  in 
the  fullness  of  life  and  power  that  he  enjoyed  in  his  thirty-third  year,  with  only  added 
glory  of  goodness  and  greatness  and  beauty — although  the  world  counts  1895  years 
since  his  last  birth  upon  this  earth. 

This  is  the  truth  given  age  upon  age  to  all  men  in  all  lands,  and  persistently  mis- 
understood— the  truth  at  last  to  be  seen  of  all  men  in  its  fullness  and  purity.  Man  is 
to  know  himself,  and  with  full  command  of  his  conditions  and  unlimited  time  for  action, 
is  not  only  to  soar  toward,  but  absolutely  attain  to  heights  of  being  and  of  beauty 
hitherto  undreamed  of,  and  bringing  fairly  within  his  realization  a heaven  on  earth,  in 
true  grandeur  and  happiness  as  far  transcending  the  heaven  of  the  orthodox  Christian 
as  that  heaven  transcends  the  heaven  of  the  savage. 


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This  is  the  fact  I am  given  to  know  ; the  proof  must  come  in  good  time.  My  mis- 
sion is  to  bear  witness  to  it — to  be  the  voice  crying  in  the  wilderness,  “ Prepare  ye  the 
way  of  the  Lord  ! make  straight  his  paths.” 

And  in  the  light  of  this  truth  I live  anew ; I rise  up  vitalized  and  energized  in  every 
nerve  and  fibre.  Soul  and  body,  no  longer  strained  apart,  are  linked  and  glorified.  I 
will  be  worthy  of  the  great  charge  of  Truth  Bearer  to  my  kind,  and  will  manifest  in  my 
body,  in  my  thought  and  words,  my  life  and  actions,  the  truth  that  has  become  part  of 
me — the  truth  of  man’s  oneness  with  eternal  life.  . . . 

With  these  thoughts  filling  me  and  dissolving  me  in  happy  tears,  I sprang  from  my 
bed  about  five  o’clock  and  walked  up  and  down  the  room  in  a fervor  of  adoration  and 
love,  for  what  love  is  like  unto  this  man’s?  All  this  time  the  atmosphere  of  the  room 
was  vibrant  with  an  intense  white  light.  The  presence  which  had  been  revealed  in  the 
first  waking  moments  seemed  now  diffused  and  continuing  through  the  universe.  After 
bathing  and  dressing  I went  out  for  an  early  walk.  The  morning  was  chilly,  cloudy, 
raw  and  gusty,  but  the  sweet-scented,  light-filled  air,  full  of  vivid,  tender  green  of 
spring  and  vibrant  with  life,  seemed  to  share  my  sensation  of  joy  and  uplift. 

“ I may  add,  that  my  mind,  being  naturally  analytical,  I have  been  able 
to  trace  as  distinct  factors  in  the  mental  evolution  here  indicated,  first  (and 
perhaps  most  of  all),  Wagner’s  “Lohengrin”  and  “Parsifal;”  second, 
“ The  Venus  of  Milo ;”  third,  Munkacsy’s  “ Christ  Before  Pilate ;”  all  of 
them,  however,  blended,  expanded  and  illumined  by  the  grand  soul  of  Walt 
Whitman. 

“ In  reply  to  your  question : I do  not  know  whether  any  change  in  my 
physical  appearance  followed  what  may  be  called  my  illumination  and  would 
rather  some  one  else  would  speak  of  that.  I have  been  told,  however,  that  my 
face  was  that  of  one  aflame,  and  that  is  distinctly  my  own  feeling  as  to  the 
change  physically.  There  is  a consciousness  of  a steady  glow  which  is  light 
and  warmth  in  all  my  being.  It  is  certain  that  ever  since  that  morning  I 
have  had  a larger  and  surer  hold  on  life  and  have  been  able  to  work  with 
clearer  and  more  active  brain  and  body.” 

Being  asked  to  explain  more  fully  the  continuous  life  of  Christ  on  earth 
in  a human  body,  Paul  Tyner  answered  as  follows : 

“In  asserting  the  continued  existence  on  earth  of  the  man  Jesus,  in 
the  body  of  flesh  and  blood,  it  is  by  no  means  intended  to  deny  the  law 
demonstrated  throughout  the  universe  in  all  forms  of  life,  simple  or 
complex,  of  the  passage  from  birth  to  maturity,  and  maturity  to  decay, 
so  far  as  outer  form  is  concerned.  What  this  continued  existence  of  Jesus 
in  a body  of  flesh  and  blood  means  is  dominion  and  control  over  the  law 
of  construction,  destruction  and  reconstruction  going  on  in  all  forms,  its 
deliberate  and  conscious  direction  at  all  times.  As  a matter  of  fact,  flexi- 
bility is  the  very  essence  of  form,  and  this  is  especially  true  in  regard  to  the 
human  form.  The  spirit,  which  is  the  man  himself,  formless  and  unsub- 


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stantial,  is  continually  building  and  rebuilding,  calling  to  himself  out  of  the 
universal  ocean  of  matter  and  force  all  the  elements  he  needs,  and  rejecting 
and  expelling  that  which  he  has  used,  when  it  no  longer  serves  his  purpose, 
or  when  he  has  taken  from  it  all  that  he  requires. 

“ In  the  true  sense,  there  is  no  such  thing  as  disembodied  spirit.  Spirit 
must  embody  itself  for  manifestation  and  expression.  Jesus,  having  attained 
to  spiritual  self  consciousness,  deliberately  and  consciously  chose  and  chooses 
his  embodiment,  molding  it  from  day  to  day,  into  greater  and  greater  respon- 
siveness to  his  will — in  his  case  the  Cosmic  will,  the  will  of  the  Father.  He  is 
able  to  pass  through  closed  doors  and  stone  walls  in  this  body,  because  of 
his  power  to  change  its  vibrations.  That  is  to  say,  he  passes  through  stone 
walls,  as  ethers  or  gases  pass  through  substances  of  lower  vibrations  or  greater 
density.  The  component  elements  of  his  body,  while  governed  to  some 
extent  by  normal  human  anatomical  structure  and  organization,  is  in  what 
might  be  called  a state  of  flux.  The  old  Greeks  considered  the  universe  in 
a state  of  flux,  as  indeed  it  is. 

“ Fully  aware,  as  I am,  of  the  difficulties  in  the  way  of  describing  a phe- 
nomenon, not  merely  unfamiliar,  but  unthinkable  by  most  men,  I can  only 
ask  the  reader  who  desires  a keener  comprehension  of  what  is  meant  by  this 
‘ immortalization  of  the  flesh,’  to  imagine  by  way  of  analogy,  and  yet  an 
analogy  conveying  a very  close  approximate  to  the  actuality — to  imagine  an 
architect  who  has  planned  a very  beautiful  and  perfect  dwelling,  whose  mind 
holds  the  plan  very  distinctly  and  completely,  and  who  is  himself  a master 
builder,  with  unlimited  command  of  the  materials  needed  to  embody  his 
plan,  and  unerring  knowledge  of  the  best  method  of  building.  Imagine, 
further,  that  this  architect,  standing  in  the  midst  of  the  dwelling  he  has 
planned  and  built,  should  find  that  the  materials  he  used,  by  some  chance, 
or  rather  law,  burned  up  every  night  without,  however,  burning  him,  or  in 
the  least  injuring  his  powers.  Remember  that  the  plan  remains  intact. 
Remember  that  the  builder’s  skill  is  not  consumed  ; that  his  command 
of  material,  sufficient  to  his  needs  and  instantaneous  in  supply,  remains  with 
him.  What  would  happen  ? He  would  reproduce  this  dwelling  as  quickly 
as  it  was  destroyed  ; in  fact,  there  would  be  no  apparent  break  in  the  con- 
tinuity of  the  dwelling.  The  only  possible  changes  would  be  that,  with 
experience  and  growth,  the  material  part  of  the  building  would  become  ever 
finer  and  finer,  the  adjustments  of  its  various  parts  one  to  another  more  and 
more  exact.  This  in  a rough  way,  conveys  an  idea  of  what  is  meant  by  the 
immortal  man  in  an  immortal  embodiment. 

“ No  difficulty  appears  to  be  found  in  conceiving  of  the  immortal  princi- 


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pie  in  man  embodying  itself  in  a succession  of  bodies,  on  an  ascending  or 
descending  scale,  any  more  than  we  find  it  difficult  to  conceive  of  the  uni- 
versal principle  of  life  embodying  itself  in  a variety  of  forms  in  an  ascend- 
ing or  descending  scale.  And  yet,  any  such  process  must  be  considered 
complex  and  uncertain,  compared  to  the  simple  and  definite  processes  of  the 
cosmically  conscious  man  consciously  and  deliberately  rebuilding,  from  day 
to  day,  that  embodiment  which  best  expresses  his  thought  and  answers  to 
his  requirements.  In  this,  as  in  other  things,  evolution  of  forms  and  of 
processes  are  all  in  the  direction  of  increased  simplicity — of  economy  and 
efficiency  in  the  doing  of  our  work.  It  is  not  the  personal  Jesus  that  is  im- 
mortalized, or  that  has  the  power  of  immortalizing  the  flesh,  but  the  Christ 
principle  clothed  in  that  personality,  embodied  in  it  and  using  it  simply  as 
one  of  its  modes  of  motion,  so  to  speak.  The  Christ  in  Jesus,  however, 
came  into  such  fullness  and  plainness  of  manifestation  that  his  personality  is 
indeed  made  the  Light  of  the  world  that  lighteth  every  man  that  cometh 
into  the  world.” 

As  regards  the  appearance  of  Paul  Tyner  at  the  time  of  illumination,  I 
am  informed  by  H.  C.  as  follows : “ I am  in  a position  to  give  a positive 
statement  as  to  the  appearance  of  Mr.  Paul  Tyner  on  the  morning  of  the  nth 
of  May,  1895.  His  color  was  unaltered,  his  flesh  warm  and  natural,  his 
expression  peculiarly  sweet  and  bright.  His  face  had  at  the  time  and 
retained  for  days  afterwards,  the  illuminated  look  we  see  at  times  on  the  face 
of  the  dying,  a look  of  ecstasy,  bright,  uplifted — it  was  as  if  lit  up  with  a 
glow  from  some  unseen  source.  No  lapse  of  the  ordinary  faculties,  no  fail- 
ure of  full  health,  both  mental  and  bodily,  but  on  the  contrary  apparently 
superabundant  health.  His  day’s  work  (a  very  large  one)  was  done  that 
day  as  usual.” 

It  only  remains  to  quote  two  short  passages  from  a book  written  and 
published  before  Paul  Tyner  had  ever  heard  of  the  present  editor  or  his 
theories : 

At  daybreak  of  Friday,  the  iith  of  May,  1895,  I woke  into  full  and  absolute 
knowledge  of  the  great  fact  which  to  me  proves  man’s  immortality  here  and  now,  and 
in  the  body  of  flesh  we  know.  I know  that  a man  had  lived  nearly  nineteen  hundred 
years,  and,  knowing  only  fuller  and  fuller  life  with  the  passing  of  the  years,  had  lived 
and  still  lives  in  the  same  body  in  which,  in  the  beginning  of  that  period,  he  walked  the 
earth  a man  of  flesh  and  blood.  This  man,  in  whom  humanity  came  to  full  flower  with 
the  conscious  manifestation  of  his  oneness  with  eternal  life  in  the  thirty-third  year  of 
his  present  incarnation,  has  really  destroyed  the  last  enemy,  which  is  death. 

To-day,  in  Europe  and  America,  Australia  and  Africa,  India  and  the  isles  of  the 
sea,  wherever  the  Father  is  worshiped  in  spirit  and  in  truth — as  in  the  Judea  of  Herod 


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the  Great — Jesus  the  Christ,  Son  of  God  and  Son  of  Man,  lives  in  the  midst  of  us ! 
For  this  cause  came  he  into  the  world ; that  he  might  be  a witness  to  the  truth  ; a 
living,  unimpeachable  witness  of  the  truth  that  shall  make  us  free — the  truth  of  man’s 
religion  (reunion)  with  God,  through  absolute  spiritual  self  consciousness — with  God — 
with  the  Eternal,  Omnipotent  and  Omniscient  Source  and  Fountain  of  Life,  “in  whom 
we  live  and  move  and  have  our  being,”  without  whom  we  are  not ! 

I hav^e  said  I knew  this  greatest  fact  in  the  history  of  humanity  in  a moment ; that 
what  before  was  as  unknown  to  me  as  was  the  Western  continent  to  Columbus  before 
he  sighted  land,  became  in  an  instant  a known  reality,  as  much  a part  of  my  conscious- 
ness as  was  the  air  I breathed  ; a truth  as  yet  faintly  comprehended  in  its  fullness,  but  a 
truth  firmly  grasped,  irrevocable  and  indestructible  ; an  eternal  verity  written  in  the 
letters  of  fire  on  my  brain  and  in  my  heart — and  so  on  the  mind  and  in  the  heart  of 
this  age,  and  of  all  future  ages. 

Opening  my  eyes  on  the  first  rays  of  morning  light  illuminating  my  room,  I thought 
of  the  oneness  of  Eternal  Light  and  Life  in  a vague  way,  when  my  attention  was  seem- 
ingly diverted  by  the  image  of  a monk’s  tonsured  head  ; and  I thought  of  the  crown 
of  thorns  it  symbolized.  Then  the  whole  sublime  tragedy  of  the  passion  moved  vividly 
and  rapidly  before  my  eyes ; the  scourging,  the  pillory,  the  cuffs  and  blows,  the  jibes 
and  jeers,  the  mockery  and  derison  of  that  crowning  with  thorns;  the  painful  progress 
of  Golgotha,  hooted  by  the  blind  and  cruel  mob  ; the  torture  and  ignominy  of  the  nail- 
ing to  the  cross,  the  cry  of  agony  telling  that  the  last  dregs  of  the  cup  had  been 
drained  ; the  shout  of  victory  that  proclaimed  “ It  is  finished  ! ” I saw  then  the  spear 
thrust ; I saw  the  burial,  the  sublime  temple  of  the  Divine  thus  laid  low,  and  I saw 
— the  resurrection  on  the  third  day. 

At  this  point  my  mind  opened  to  the  great  fact,  as  to  a flood  of  life.  He  rose  from 
the  dead.  He  never  died  again  ! He  lives  ! The  air  in  my  room  seemed  to  vibrate 
with  a more  intense  light  than  was  ever  seen  on  land  or  sea.  My  brain  and  nerves,  my 
blood  and  muscles,  all  my  being  vibrated  in  sympathetic  unison  with  this  light,  and  in 
the  midst  of  its  shining  glory  I beheld  the  Divine  Man,  the  Undying  Man — beheld  him 
face  to  face,  and  knew  that  it  was  he  in  very  flesh  and  bones,  as  in  flesh-transcending 
soul ; knew  that  it  was  he  and  not  another  [187  : 4]. 

“Verily,  verily,  I say  unto  you  that  he  that  believeth  on  me  hath  everlasting  life  ” 
[John  vi,  47].  In  these  words  Jesus  announced  a scientific  principle  of  the  utmost 
importance.  Belief  is  essential  to  the  attainment  of  immortality  (in  or  out  of  the  body). 
Belief  in  what  ? Belief  in  immortality — a state  of  consciousness  of  the  fact  of  immor- 
tality. Belief  in  Jesus,  in  any  real  sense,  is  belief  in  the  immortality  of  man.  It  is  a 
belief  in  him  who  is  “ the  way,  the  truth  and  the  life  ” — in  body  and  soul  together ; and 
with  belief,  a realization  of  oneness  with  him  [187  : 97-8]. 

I offer  no  criticism  of  the  specific  belief  of  Paul  Tyner  as  to  “ The  Living 
Christ.”  It  is  simply  a question  as  to  how  the  words  are  understood.  Christ 
(as  Paul  named  the  Cosmic  Sense)  is  of  course  living  and  will  always  live. 

From  the  point  of  view  of  this  present  book  Paul  Tyner  is  almost  a typi- 
cal case  of  Cosmic  Consciousness. 

a.  The  subjective  light  was  well  marked. 

b.  There  was  the  characteristic  moral  elevation. 

c.  Also  the  usual  intellectual  illumination. 


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297 


d.  The  sense  of  immortality. 

e.  The  suddenness  of  the  onset,  the  instantaneousness  of  the  awakening. 

f.  The  previous  mental  life  of  the  man  was  such  as  is  likely  to  lead  to 
illumination. 

g.  His  age  of  illumination,  thirty-five  years  and  two  months. 

h.  He  attained  Cosmic  Consciousness  in  the  spring,  nth  of  May. 

i.  There  was  the  characteristic  change  in  appearance  upon  illumination. 


Chapter  35. 

The  Case  of  C.  Y.  E.,  in  Her  Ow7i  Words. 

« 

I was  born  April  21,  1864.  I was  brought  up  a member  of  the  Church  of  Eng- 
land, accepted  its  teaching  and  loved  its  services  and  liturgy.  I believed  in  Christ  as 
God  Incarnate — the  word  made  flesh.  The  doctrine  of  the  atonement,  taken  in  the 
sense  of  a sacrifice  necessary  to  appease  the  anger  of  an  avenging  God,  had  long  been 
rejected  by  me.  I was  married  on  January  i,  1891.  My  husband  possessed  an  intense 
and  earnest  desire  for  truth.  He  was  an  agnostic.  Our  common  ground  was  a firm 
conviction  that  God  is  Love,  that  He  is  also  Light  and  that  in  Him  is  no  darkness  at  all. 
Two  years  after  our  marriage  my  husband  became  an  enthusiastic  and  ardent  admirer 
of  the  writings  of  Walt  Whitman,  and  here,  to  my  sorrow,  I was  left  behind.  I tried 
to  read  “ Leaves  of  Grass,”  but  could  not  understand  a word  of  it.  I could  hear  the 
music  of  the  verse,  but  the  language  in  which  it  was  written  was  to  me  an  unknown 
tongue.  I recognized  that  there  was  something,  and  perhaps  something  beyond  the 
common,  in  this  man’s  writing,  but  I was  simply  unable  to  see  what  it  was. 

In  the  autumn  of  1893  we  moved  into  the  country  and  settled  in  a little  village  in 
Yorkshire.  Soon  afterwards  my  husband  went  to  Bolton  to  meet  the  “ Eagle  College” 
men  there.  He  returned  home  delighted  with  the  new  comrades  he  had  found,  with 
the  hearty  love  and  good  fellowship  with  which  he  had  been  received,  at  the  indisput- 
able evidence  of  the  powerful  magnetism  of  the  man  Walt  Whitman,  who  could  draw 
together  men  of  all  sorts,  diverse  in  country,  calling,  habits,  station,  indeed  in  everything 
but  this  wonderful  sense  of  comradeship.  I became  still  more  mystified.  Then  in 
September,  1894,  a remarkable  young  Philadelphian,  named  P.  D.,  who  was  deeply 
imbued  with  Whitman’s  philosophy,  visited  us.  On  Monday  and  again  on  Tuesday 
evening  P.  D.,  my  husband  and  myself  had  long  talks  about  Whitman  and  his  teach- 
ing. On  the  afternoon  of  Wednesday  I went  to  see  a friend,  a farmer’s  wife,  and  we 
drove  over  the  harvest  fields  to  take  some  refreshment  to  her  husband  who  was  working 
with  his  men.  When  I was  going  away  she  gave  me  two  very  beautiful  Marechal 
Niel  roses.  I had  always  had  a passionate  love  of  flowers,  but  the  scent  of  these  and 
their  exquisite  form  and  color  appealed  to  me  with  quite  exceptional  force  and  vivid- 
ness. I left  my  friend  and  was  walking  slowly  homeward,  enjoying  the  calm  beauty  ot 
the  evening,  when  I became  conscious  of  an  unutterable  stillness,  and  simultaneously 
every  object  about  me  became  bathed  in  a soft  light,  clearer  and  more  ethereal  than  I 
had  ever  before  seen.  Then  a voice  whispered  in  my  soul : “God  is  all.  He  is  not 
far  away  in  the  heaven  ; he  is  here.  This  grass  under  your  feet  is  he  ; this  bountiful 
harvest,  that  blue  sky,  those  roses  in  your  hand — you  yourself  are  all  one  with  him. 


298 


Cosmic  Consciousness 


All  is  well  for  ever  and  ever,  for  there  is  no  place  or  time  where  God  is  not.”  Then 
the  earth  and  air  and  sky  thrilled  and  vibrated  to  one  song,  and  the  burden  of  it  was 
“ Glory  to  God  in  the  highest  and  on  earth,  peace,  good  will  toward  men.” 

On  my  return  home  both  my  husband  and  his  sister  remarked  a change  in  my  face. 
An  infinite  peace  and  joy  filled  my  heart,  worldly  ambitions  and  cares  died  in  the  light 
of  the  glorious  truth  that  was  revealed  to  me — all  anxiety  and  trouble  about  the  future 
had  utterly  left  me,  and  my  life  is  one  long  song  of  love  and  peace.  When  I wake  in 
the  night  or  rise  from  my  bed  in  the  morning — nay,  at  all  hours  of  the  day  and  night — 
the  song  is  ever  with  me,  “ Glory  to  God  in  the  highest,  on  earth,  peace,  good  will 
toward  men.” 

Now  I could  read  Walt  Whitman.  Read  him  ! Indeed,  it  seemed  more  than  read- 
ing, for  my  soul,  eagerly  drinking  in  his  words,  was  thereby  refreshed  and  invigorated. 

The  effects  of  this  experience  on  my  daily  life  have  been  many,  chiefly,  I think,  after 
the  deep  underlying  joy  and  peace  came  a faith  in  the  eternal  rightness  of  all  things ; 
a ceasing  to  fret  and  worry  over  the  problem  of  evil ; a desire  to  live  in  the  open  air  as 
much  as  possible  and  an  ever-growing  delight  in  the  beauties  of  nature  at  all  times  and 
seasons  of  the  year ; a strong  tendency  towards  simplicity  of  life  and  deepening  sense 
of  the  equality  and  brotherhood  of  all  men. 

a.  It  will  be  noticed  that  the  subjective  light  was  well,  though  not 
strongly  marked  in  the  case. 

b.  That  moral  elevation  was  a prominent  feature. 

c.  Intellectual  illumination  seems  to  have  been  present,  though  we  have 
no  conclusive  evidence  of  it. 

d.  The  sense  of  immortality  was  pronounced. 

e.  Fear  of  death  was  lost. 

f.  We  are  not  told  in  so  many  words,  but  it  seems  plain  that  there  could 
be  no  sense  of  sin  in  the  mental  condition  which  accompanied  and  followed 
the  experience. 

g.  The  change  was  sudden,  instantaneous. 

h.  The  previous  character  of  the  person’s  mind  would  mark  her  as  a 
likely  person  to  have  such  an  experience  as  this. 

i.  She  was  of  the  right  age — in  her  thirty-first  year. 

j.  The  present  writer  cannot  speak  of  any  added  charm  to  the  personality 
of  Mrs.  E.,  but  it  seems  to  him  we  must  gather  from  what  we  are  told  that 
such  occurred  upon  her  illumination. 

k.  The  phenomenon  which  in  the  great  cases  has  been  called  transfigu- 
ration was  present  in  moderate  degree  in  this.  It  was  noticed  by  both  her 
husband  and  her  sister. 

Only  one  thing  more  remains  to  say.  What  may  be  called  the  mental 
suspension  which  seems  to  be  a necessary  preliminary  to  illumination  was 
noticed  and  reported  by  Mrs.  E.  “ I became  conscious  of  an  unutterable 
stillness,”  and  “simultaneously”  she  was  wrapped  in  the  subjective  light. 


C.  Y.  E. 


299 


It  seems  remarkable  that  this  fact  should  have  been  noted  by  the  old  Hindoo 
seers,  and  it  is  not  surprising  that  it  was  somewhat  misinterpreted  by  them. 
It  seems  that  they  thought  that  this  mental  suspension  was  not  only  an  in- 
evitable accompaniment  of  illumination  but  an  efficient  cause  of  it.  They 
therefore  laid  down  the  strictest  rules  for  inducing  the  mental  condition  in 
question  in  the  hope  and  expectation  that,  that  being  secured,  illumination 
would  follow.  So  we  have  such  directions  as  these:  “A  devotee  should 

constantly  devote  himself  to  abstraction,  remaining  in  a secret  place,  alone, 
with  his  mind  and  self  restrained,  without  expectation  and  without  belong- 
ings ” [154  : 68].  And  again  : “ That  mental  condition,  in  which  the  mind 
restrained  by  practice  of  abstraction,  ceases  to  work”  [154  : 69].  This  was 
supposed  to  be  the  mental  state  out  of  which  Nirvana  must  arise.  It  is  the 
state  out  of  which  it  arises,  but  it  does  not  follow  and  does  not  appear  that 
the  state  of  mental  suspension  has  any  casual  relation  to  the  state  of  illumi- 
nation or  Nirvana. 

This  is  perhaps  as  good  a place  as  any  for  a quotation  from  Gibbon, 
which  will  shed  some  light  on  the  history  of  opinion  on  the  above  point,  and 
will  also  show  how  a great  student  and  great  man  may  utterly  fail  to  see 
facts,  which,  though  brought  immediately  to  his  notice,  are  out  of  accord 
with  his  preconceptions.  He  says  of  the  Emperor  Cantacuzene  [93  : 193] 
that  he  “defended  the  divine  light  of  Mount  Thabor,  a memorable  question 
which  consummates  the  religious  follies  of  the  Greeks.  The  fakirs  of  India, 
and  the  monks  of  the  Oriental  church  were  alike  persuaded  that  in  total 
abstraction  of  the  faculties  of  the  mind  and  body  the  purer  spirit  may 
ascend  to  the  enjoyment  and  vision  of  the  Deity.  The  opinion  and  practice 
of  the  monasteries  of  Mount  Athos  will  be  best  represented  in  the  words  of 
an  abbot  who  flourished  in  the  eleventh  century.  ‘When  thou  art  alone  in 
thy  cell,’  says  the  ascetic  teacher,  ‘ shut  thy  door,  and  seat  thyself  in  a cor- 
ner; raise  thy  mind  above  all  things  vain  and  transitory  ; recline  thy  beard 
and  chin  on  thy  breast ; turn  thy  eyes  and  thy  thoughts  towards  the  middle 
of  thy  belly,  the  region  of  the  navel,  and  search  the  place  of  the  heart,  the 
seat  of  the  soul.  At  first  all  will  be  dark  and  comfortless,  but  if  you  perse- 
vere day  and  night  you  will  feel  an  ineffable  joy , and  no  sooner  has  the 
soul  discovered  the  place  of  the  heart  than  it  is  involved  in  a mystic  and 
ethereal  light.’  This  light,  the  production  of  a distempered  fancy,  the  crea- 
ture of  an  empty  stomach  and  an  empty  brain,  was  adored  by  the  Quietists 
as  the  pure  and  perfect  essence  of  God  himself.” 

Gibbon  has  correctly  reported  the  recommendations  of  the  Indian  sages. 
The  truth  of  the  matter  seems  to  be  as  follows:  When,  without  forethought. 


300 


Cosmic  Consciousness 


knowledge  or  endeavor  (as  in  all  the  Western  cases  as  far  as  the  writer 
knows)  illumination  comes  spontaneously,  it  is  preceded  (for  an  instant  at 
least)  by  what  we  may  call  mental  suspension.  That  fact  having  been  noted 
by  the  Eastern  adepts,  who  sought  to  reduce  Nirvana  to  an  art,  it  was  sup- 
posed that,  mental  suspension  being  secured,  illumination  would  follow — 
that  the  first  was,  in  fact,  in  some  way,  the  cause  of  the  second.  Now  it 
seems  to  the  writer  certain  that  where  you  have  a subject  on  the  verge  (as  it 
were)  of  the  Cosmic  Sense  it  may  be  possible  to  induce  this  by  following 
the  directions  given  in,  for  instance,  the  Bhagavad  Gita,  when,  nothing  being 
done,  illumination  would  not  spontaneously  supervene.  But  the  Cosmic 
Sense  (though  in  any  case  more  valuable  than  all  the  riches  of  the  earth) 
when  self  induced,  as  by  such  methods  as  referred  to,  is  less  valuable,  prob- 
ably much  less  valuable — less  potent  and  masterful — less  creative — than  it  is 
in  cases  in  which  it  bursts  forth  (as  it  were)  of  its  own  strength — self  deliv- 
ered— triumphant. 

It  seems  certain  that  the  monks  of  Mount  Athos  really  knew  of  the  state 
here  called  “ Cosmic  Consciousness,”  otherwise  how  could  they  have  speci- 
fied, as  they  did,  the  subjective  light  ? From  whence  would  they  have 
derived  the  knowledge  of  it  and  of  the  “ineffable  joy”  which  accompanies 
it?  Concerning  the  adoration  of  the  Cosmic  Sense  as  God,  perhaps  it  is  so. 


Chapter  36. 

Case  of  A.  J.  S. 

I was  born  on  the  24th  of  January,  1871,  in  a country  village,  the  seventh  of  a 
family  of  nine.  I was  the  youngest  of  six  girls.  My  father,  mother,  and  all  of  us  chil- 
dren were  very  musical — the  girls  having  fine  voices.  When  I was  three  or  four  years 
old  I was  taken  about  to  different  places  to  sing,  and  at  that  age  could  sing  a song 
through  if  it  were  sung  to  me.  When  a little  older  I would  make  believe  I was  a great 
singer  and  would  spend  hours  thumping  on  an  old  desk  of  my  father’s  rather  than  play 
on  the  organ,  because  I would  hear  the  sound  I made  on  the  latter,  which  did  not  al- 
ways please  me,  while  from  the  other  there  came  no  sound  to  interfere  with  that  created 
in  my  own  imagination.  To  this  day  I sometimes  wonder  whether  I did  not  really  hear 
coming  from  the  old  desk  the  music  which  my  fancy  created  in  myself  I was  always 
very  frail.  Much  of  the  time  I did  not  care  to  play  with  other  children,  but  liked  bet- 
ter to  listen  to  this  spiritual  music  which  fascinated  me.  In  the  end  this  dream  was 
dissipated  by  the  tragic  death  of  my  father,  and  by  an  accident  which  happened  to  my- 
self Or  did  I,  perhaps,  simply  grow  out  of  it  ? 


A.  J.  S. 


301 


The  thought  of  becoming  a public  singer  was  constantly  held  before  me  by  my 
family  and  friends,  and  I was  sent  to  a musical  school  in  Boston.  It  appeared  that  my 
voice  had  all  the  quality  supposed,  but  my  frail  physique  and  some  results  of  the  acci- 
dent alluded  to  stood  in  my  way ; yet  I would  not  give  up. 

I was  married  early  and  afterwards  worked  at  my  music  harder  than  ever,  and  my 
husband  felt  that  my  heart  was  so  much  in  singing  that  it  would  probably  kill  me  to 
give  it  up.  Soon,  however,  I broke  down  entirely  as  the  result  of  overwork.  Every- 
thing possible  was  done  for  me,  but  to  no  avail.  I failed  steadily  and  was  in  constant 
pain  from  the  effect  of  a fall  in  childhood  by  which  my  spine  was  injured.  I took  vari- 
ous remedies  to  make  me  sleep,  but  they  only  brought  on  excitement  and  delirium.  I 
was  sent  at  last  to  a sanatorium,  took  to  my  bed  in  a darkened  room  and  refused  to  see 
any  of  my  friends.  For  a time  my  life  was  despaired  of,  and  I only  rallied  to  plan  to 
take  my  life  when  I should  have  an  opportunity. 

At  last  a time  came  when  I had  given  up  all  hope  and  felt  there  was  nothing  more 
for  me  to  live  for  or  to  look  forward  to.  One  day  while  in  this  state  I was  lying  quietly 
in  my  bed  when  a great  calmness  seemed  to  come  over  me.  I fell  asleep  only  to  wake 
a few  hours  after  to  find  myself  in  a flood  of  light.  I was  alarmed.  Then  I seemed  to 
hear  the  words,  “ JJeacc,  he  still,”  over  and  over  again.  I cannot  say  it  was  a voice,  but 
I heard  the  words  plainly  and  distinctly  just  as  I had  heard  the  music  coming  out  of  the 
old  desk  in  my  childhood.  I put  my  head  under  the  pillow  to  shut  out  the  sound,  but 
heard  it  just  the  same.  I lay  for  what  seemed  to  me  then  a long  time  in  that  condition, 
when  gradually  I was  again  in  the  dark.  I sat  up  in  my  bed.  I would  not  call  the 
nurse,  as  I felt  she  would  not  understand.  I did  not,  of  course,  understand  myself,  but 
I felt  it  meant  something.  This  same  calmness  came  to  me  often,  and  it  always  came 
before  the  light. 

After  that  night  my  recovery  was  steady  without  the  aid  in  any  way  of  a physician 
or  medicine.  When  the  light  came  to  me  again  later  I asked  my  husband  if  he  did  not 
see  it,  but  he  did  not.  I have  not  tried  to  cultivate  it,  as  I do  not  understand  it.  I 
only  know  that  whereas  formerly  I was  a wreck  I am  to-day  well  and  strong  physically 
and  mentally,  and  whereas  I loved  the  excitement  of  a public  life  I now  love  the  quiet 
of  home  life  and  a few  friends. 

With  this  calmness  has  come  a power  (as  I call  it)  to  heal  others.  With  a touch  or 
in  some  cases  by  catching  the  eye  I can  in  many  cases  induce  sleep.  In  other  cases 
the  person  will  say  to  me  : . “Why  is  it  I feel  so  restful  when  I am  near  you  ?”  When 
friends  have  asked  me  to  tell  them  of  my  experience  I have  declined  except  in  one  or 
two  cases.  It  is  all  so  real  to  me,  and  I fear  that  to  others  it  will  seem  foolish  ; but 
some  day  these  things  will  all  be  explained,  and  I hope  they  may  be  soon. 

At  the  time  I first  saw  the  light  I was  twenty-four  years  old.  I have  seen  it  three 
times  altogether.  Now  as  to  the  intellectual  and  moral  experiences  that  immediately 
follow  the  light  : It  is  about  impossible  to  set  these  forth,  for  words  are  very  poor  as  a 

medium  to  express  either  the  feeling  or  the  vision  that  came  to  me  at  that  time.  I 
think  the  intellect  could  never  give  to  me  in  worlds  of  study  what  is  revealed  to  me 
during  this  experience  and  immediately  following  the  presence  of  the  light.  To  me  it  is 
beyond  intellectual  expression.  It  is  seeing  inwardly,  and  the  word  harmony  would 
perhaps  express  part  of  what  is  seen. 

Humanity  goes  on  and  on  almost  in  despair,  hoping  some  time  to  find  rest  and 
peace  and  fullness  of  life  in  the  undefined  future,  when,  in  fact,  all  these  and  more  are 
here  now  if  we  would  (could  ?)  only  reach  out  our  hand  and  take  them. 

My  supreme  desire  is  to  be  of  help  to  humanity,  but  when  I have  had  this  light 


302 


Cosmic  Consciousness 


come  to  me  I have  been  so  filled  with  the  desire  to  reveal  what  I see  to  mankind  that 
it  seems  as  though  I were  not  doing  anything  at  all. 

The  mental  experiences  following  the  light  are  always  essentially  the  same — namely, 
an  intense  desire  to  reveal  man  to  himself  and  to  aid  those  who  are  trying  to  find  some- 
thing worth  living  for  in  what  they  call  “ this  life.” 

I do  not  feel  that  I have  made  myself  intelligible,  but  I repeat  that,  in  this  subject, 
at  least,  words  offer  a most  inadequate  medium  of  expression. 


PART  VI. 


LAST  WORDS. 

I. 

Many  readers,  before  they  have  reached  this  page,  will  have  been  struck 
by  the  fact  that  the  name  of  no  woman  is  included  in  the  list  of  so-called 
“great  cases,”  and  the  names  of  only  three  in  that  of  “Lesser,  Imperfect 
and  Doubtful  Instances.”  Besides  these  three  the  editor  knows  another 
woman,  still  living,  who  is  undoubtedly  if  not  a great,  still  a genuine,  case. 
She  would  not,  however,  permit  the  editor  to  use  her  experience  even  without 
her  name,  and  the  case  is  therefore  reluctantly  entirely  omitted.  The  only 
other  woman  known  to  the  present  writer,  either  in  the  past  or  in  the  pres- 
sent,  who  is  or  was,  either  certainly  or  almost  certainly,  a case  of  Cosmic 
Consciousness  is  Madame  Guyon,  who  was,  it  seems  to  him,  a genuine  and 
great  instance,  though  unfortunately  the  evidence  in  her  case  is  not  as  defi- 
nite as  could  be  wished. 


II. 


Jeanne  Marie  Bouvieres  de  la  Mothe  was  born  April  13th,  1648,  was  a 
sickly  and  precocious  child,  with  strong  religious  tendencies,  great  earnest- 
ness of  purpose,  a leaning  towards  self  renunciation  and  a passion  for  spir- 
itual books,  especially  the  Bible,  which  as  a child  of  ten  she  used  to  read 
from  morning  till  night.  At  the  age  of  sixteen  she  was  married  to  M.  Guy- 
on, who  was  then  thirty-eight.  What  with  an  elderly  and  stern  husband  and 
a most  disagreeable  mother-in-law  her  objective  life  was  unhappy,  even 
miserable.  For  all  outward  ills  she  found  consolation  in  religion,  and  her 
life  was  really  a happy  one,  except  when  this  inward  joy  suffered  eclipse,  as 
from  time  to  time  it  did.  At  last,  however,  on  the  2 2d  of  July,  1680  (that  is, 
in  the  summer  of  her  thirty-third  year),  came  final  deliverance.  The  writer 
does  not  know  of  any  record  of  her  subjective  experience  upon  that  day,  but 
it  seems  certain  that  the  rest  of  her  life  was  filled  with  peace  and  happiness, 
which  is  characteristic  of  the  lives  of  those  who  have  passed  into  Cosmic 
Consciousness. 


She  describes  herself  as  having  ceased 
from  all  self-originated  action  and  choice. 
To  her  amazement  and  unspeakable  hap- 


These  few  words,  though  not  perhaps  of  them- 
selves proving  anything  are  very  characteristic. 
“I  give  nothing  as  duties,”  says  Whitman, 


304 


Cosmic  Consciousness 


piness,  it  appeared  as  though  all  such  “ What  others  give  as  duties  I give  as  living  im- 
natural  movement  existed  no  longer — a pulses  (shall  I give  the  heart  s action  as  a duty  ?)” 
higher  power  had  displaced  and  occupied 

its  room.  “I  even  perceived  no  more  [she  writes  in  her  autobiography]  the  soul  which 
He  had  formerly  conducted  by  His  rod  and  His  staff,  because  now  He  alone  appeared 
to  me,  my  soul  having  given  up  its  place  to  Him  ; even  as  a little  drop  of  water  cast 
into  the  sea  receives  the  qualities  of  the  sea.”  She  speaks  of  herself  as  now  practicing 
the  virtues  no  longer  as  virtues — that  is,  not  by  separate  and  constrained  efforts.  It 
would  have  required  effort  not  to  practice  them  [i8o  : 227]. 


III. 

Some  years  ago,  when  the  design  of  this  volume  was  forming  in  the 
mind  of  the  writer,  it  was  his  intention  to  include  several  chapters  treating 
of  other  departures  from  the  norm  in  the  mental  life  of  man  more  or  less 
analogous  to  that  which  he  has  named  Cosmic  Consciousness,  for  the  special 
purpose  of  examining  into  the  relation  (if  any)  between  these  and  the  latter. 
Had  he  persisted  in  his  plan  he  would  have  included  (i)  a review  of  hypno- 
tism ; (2)  of  so-called  miracles,  supra-normal  physical,  as  distinguished  from 
supra-normal  mental  powers ; (3)  so-called  spiritualism — the  notion  of  the 
sensible  communion  of  man  with  other  and  perhaps  higher  spirits  considered 
in  relation  to  this  other  notion  of  the  communion  of  man  with  a higher  self 
within  himself,  and  (4)  cases  in  which  man  seems  to  be  the  centre  and  in 
some  sense  the  director  of  forces  presumably  existing  entirely  outside  of 
himself,  and  the  relation  of  such  cases  (if  any)  to  the  preterhuman  psychic 
manifestations  of  those  endowed  with  the  Cosmic  Sense.  Time,  and  prob- 
ably the  necessary  ability,  failed  him  for  the  larger  attempt,  and  he  will  only 
allude  to  one  case  (belonging  to  category  4)  for  the  sake  of  indicating  what 
seems  to  him  the  strong  probability  that  all  these  different  classes  of  cases 
(wherever  genuine,  as  many  of  them  * undoubtedly  are),  if  they  do  not 
alwa}^s  lie  side  by  side,  at  least  touch  one  another  by  their  angles. 

IV. 

William  Stainton  Moses  [13 1 : 245  et  seq.]  was  born  in  Lincolnshire,  Eng- 
land, November  5th,  1839.  His  father  was  headmaster  of  a grammar  school. 
William  Stainton  Moses  was  educated  at  Oxford.  Took  his  degree.  Was 


* Those  who  are  interested  in  the  matter  would  do  well  to  turn  up  the  “ Atlantic  Monthly  ” for 
August,  1868,  and  read  “A  Remarkable  Case  of  Physical  Phenomena.”  Mary  Carrick,  an  Irish  ser- 
vant girl,  just  come  to  America,  was  working  for  a family  in  a town  of  Massachusetts.  For  months 
(from  time  to  time)  the  bells  would  ring,  articles  of  furniture  move  from  place  to  place,  tables  would 


Last  Words 


305 


ordained,  and  was  for  the  rest  of  his  life,  as  long  as  health  permitted,  an 
active  and  popular  parish  clergyman.  Up  to  the  age  of  thirty-three  he  dif- 
fered in  no  special  respect  from  the  ordinary  university  educated  English 
Church  clergyman.  At  that  period  (about  the  usual  time  of  life,  it  will  be 
noted,  for  the  oncoming  of  Cosmic  Consciousness),  in  the  course  of  1872,  the 
physical  phenomena,  which  give  him  interest  to  us  here,  began.  They  con- 
tinued for  some  ten  years  and  then,  with  failing  health,  passed  away.  William 
Stainton  Moses  died  in  September,  1892.  He  never  married,  and  went  little 
into  society.  “ His  personal  appearance  offered  no  indication  of  his  peculiar 
gift.  He  was  of  middle  stature,  strongly  made,  with  somewhat  heavy  fea- 
tures and  thick  dark  hair  and  beard”  [131  : 250].  It  must  be  understood 
that  the  facts  as  given  in  this  case,  as  well  as  the  trustworthiness  of  those 
who  have  reported  them,  including,  of  course,  William  Stainton  Moses  him- 
self, have  been  very  thoroughly  inquired  into  by  such  competent  men  as  T. 
W.  H.  Myers,  and  it  is  firmly  believed  that  no  deception  of  any  kind  has 
been  attempted  or  thought  of. 

Whatever  explanation  of  them  may  ultimately  be  given  and  accepted, 
the  facts  as  set  down  to-day  will  almost  certainly  stand.  It  would  be  impos- 
sible in  this  place  to  give  the  data  upon  which  the  truth  of  the  account  rests. 
These  can  be  found  elsewhere  by  those  who  wish  to  see  them.  All  that  is 
necessary  here  and  all  that  can  be  done  is  to  cite  as  samples  a very  few 
instances  of  the  supra-normal  occurrences  which,  with  extraordinary  fre- 
quency, and  in  great  variety,  surrounded  the  man  for  at  least  ten  years. 

Motion  without  contact,  directed  by  evident  intelligence,  is  seen  markedly  in  the 
following  instance  : I was  calling  on  a friend,  and  the  conversation  fell  on  the  phe- 

nomena of  spiritualism.  A sitting  was  proposed,  and  nothing,  or  almost  nothing, 
occurred.  We  were  quite  alone  in  the  room,  which  was  well  lighted.  We  drew  back 
from  the  table,  intending  to  give  up  the  attempt.  My  friend  asked  why  nothing 
occurred.  The  table,  untouched  by  us,  rose  and  gently  touched  my  throat  and  chest 
three  times.  I was  suffering  from  severe  bronchial  symptoms,  and  was  altogether 
below  par.  After  this  no  rap  or  movement  could  be  elicited,  and  we  were  fain  to 
accept  the  explanation  of  our  want  of  success. 

rise  of  themselves  from  the  floor,  tubs  full  of  clothes  and  water  move  from  their  benches,  always  in 
the  room  in  which  Mary  was,  or  in  the  next  room  to  it,  but  without  being  touched  by  Mary  or  by  any 
one  else.  The  articles  moved  were  never  so  large  and  heavy  but  that  Mary  was  strong  enough  to 
have  moved  them  in  the  usual  way.  The  extraordinary  movements  did  not  take  place  while  Mary 
was  asleep.  There  was  no  question  of  trickery.  Mary  was  more  distressed  than  any  other  person  at 
the  occurrences  ; besides,  others  were  often  in  the  room  with  her  and  saw  the  chairs,  dishes,  etc., 
move  without  being  touched.  There  seems  no  possible  reason  to  connect  “spirits”  with  the  phe- 
nomena in  question.  The  movements  seem  to  have  been  entirely  objectless.  That  there  was  some- 
thing peculiar  (on  the  other  hand)  about  the  girl  herself  is  shown  by  the  fact  that  ultimately  she  be- 
came insane  and  was  sent  to  an  asylum. 


3o6 


Cosmic  Consciousness 


My  first  personal  experience  of  levitation  was  about  five  months  after  my  introduc- 
tion to  spiritualism.  Physical  phenomena  of  a very  powerful  description  had  been 
developed  with  great  rapidity.  We  were  new  to  the  subject,  and  the  phenomena  were 
most  interesting.  After  much  movement  of  objects,  and  lifting  and  tilting  of  the  table, 
a small  hand  organ,  a child’s  plaything,  was  floated  about  the  room,  making  a most 
inharmonious  din.  It  was  a favorite  amusement  with  the  little,  Puck-like  invisible  who 
then  manifested.  One  day  (August  30,  1872)  the  little  organ  was  violently  thrown 
down  in  a distant  corner  of  the  room,  and  I felt  my  chair  drawn  back  from  the  table 
and  turned  into  the  corner  near  which  I sat.  It  was  so  placed  that  my  face  was  turned 
away  from  the  circle  to  the  angle  made  by  the  two  walls.  In  this  position  the  chair 
was  raised  from  the  floor  to  a distance  of,  I should  judge,  twelve  or  fourteen  inches. 
My  feet  touched  the  top  of  the  skirting  board,  which  would  be  about  twelve  inches  in 
height.  The  chair  remained  suspended  for  a few  moments,  and  I then  felt  myselt 
going  from  it,  higher  and  higher,  with  a very  slow  and  easy  movement.  I had  no  sense 
of  discomfort  nor  of  apprehension.  I was  perfectly  conscious  of  what  was  being  done, 
and  described  the  process  to  those  who  were  sitting  at  the  table.  The  movement  was 
very  steady  and  occupied  what  seemed  a long  time  before  it  was  completed.  I was 
close  to  the  wall,  so  close  that  I was  able  to  put  a pencil  firmly  against  my  chest  and  to 
mark  the  spot  opposite  to  me  on  the  wall  paper.  That  mark,  when  measured  after- 
wards, was  found  to  be  rather  more  than  six  feet  from  the  floor,  and,  from  its  position, 
it  was  clear  that  my  head  must  have  been  in  the  very  corner  of  the  room,  close  to  the 
ceiling.  I do  not  think  that  I was  in  any  way  entranced.  I was  perfectly  clear  in  my 
mind ; quite  alive  to  what  was  being  done,  and  fully  conscious  of  the  curious  phe- 
nomenon. I felt  no  pressure  on  any  part  of  my  body,  only  a sensation  of  being  in  a lift, 
whilst  objects  seemed  to  be  passing  away  from  below  me.  I remember  a slight  diffi- 
culty in  breathing  and  a sensation  of  fullness  in  the  chest,  with  a general  feeling  of 
being  lighter  than  the  atmosphere.  I was  lowered  down  quite  gently  and  placed  in  the 
chair,  which  had  settled  in  its  old  position.  The  measurements  and  observation  were 
taken  immediately  and  the  marks  which  I had  made  with  my  pencil  were  noted.  My 
voice  was  said  at  the  time  to  sound  as  if  from  the  corner  of  the  room,  close  to  the  ceiling. 

This  experiment  was  more  or  less  successfully  repeated  on  nine  other  occasions.  On 
the  2d  of  September,  1872,  I see  from  my  records  that  I was  three  times  raised  on  to 
the  table  and  twice  levitated  in  the  corner  of  the  room.  The  first  movement  on  to  the 
table  was  very  sudden — a sort  of  instantaneous  jerk.  I was  conscious  of  nothing  until 
I found  myself  on  the  table — my  chair  being  unmoved.  This,  under  ordinary  circum- 
stances, is  what  we  call  impossible.  I was  so  placed  that  it  would  have  been  out  of  my 
power  to  quit  my  place  at  the  table  without  moving  my  chair.  In  the  second  attempt 
I was  placed  on  the  table  in  a standing  posture.  In  this  case  I was  conscious  of  the 
withdrawal  of  my  chair  and  of  being  raised  to  the  level  of  the  table  and  then  of  being 
impelled  forward  so  as  to  stand  upon  it.  I was  not  entranced,  nor  was  I conscious  of 
any  external  pressure.  In  the  third  case  I was  thrown  on  to  the  table,  and  from  that 
position  on  to  an  adjacent  sofa.  The  movement  was  instantaneous,  as  in  the  first 
recorded  case ; and  though  I was  thrown  to  a considerable  distance,  and  with  con- 
siderable force,  I was  in  no  way  hurt.  At  the  time  I lay  on  the  sofa  I felt  the  chair  in 
which  I had  been  sitting  and  which  would  be  four  feet  from  where  I lay,  come  and 
press  my  back  several  times.  I was  finally  placed  on  the  table. 

For  an  enormous  number  of  similar  and  diverse  phenomena  occurring 
in  this  case,  see  13 1. 


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307 


V. 

As  already  stated,  the  above  are  only  quoted  as  samples  of  unusual  supra- 
normal  incidents  said  to  have  taken  place — which  undoubtedly  did  take 
place  over  and  over  again  for  ten  years  in  the  experience  of  this  man. 
Now  what  (if  any)  relation  exists  between  this  case  and  one  of  Cosmic  Con- 
sciousness ? 

We  have  seen  that  in  the  case  of  William  Stainton  Moses  the  phenomena 
with  which  we  are  dealing  began  at  about  the  typical  age — thirty-three  years 
— and  it  is  stated  that  on  at  least  one  occasion  “the  drain  on  the  vital 
strength  of  William  Stainton  Moses  was  so  great  ” that  the  manifestations 
had  to  be  discontinued.  It  seems  clear  from  the  matter-of-course  way  the 
above  is  stated  that  the  “medium”  habitually  felt  fatigue  or  exhaustion  in 
proportion  to  the  frequency  and  magnitude  of  the  manifestations.  We  have 
also  seen  that  sickness  on  the  part  of  the  “medium”  in  like  manner  interfered 
with  the  production  of  the  phenomena.  These  facts  point  to  the  “medium” 
himself  as  the  source  of  the  force  exhibited  in  so  many  different  ways. 

If  this  inference  is  correct  it  is  at  the  same  time  undoubtedly  true  that 
he  was  not  aware  that  the  power  which  caused  the  phenomena  proceeded 
from  himself.  Neither  should  we  expect,  reasoning  from  analogy,  that  he 
would  be,  since  even  in  Cosmic  Consciousness — where  all  the  phenomena  are 
mental  and  where  consequently  we  should  look  that  the  real  actor  would  be 
still  less  liable  to  be  deceived  as  to  the  person  acting — we  see  that  he  is 
so,  not  occasionally,  but  almost  or  quite  constantly.  Paul,  Mohammed, 
Yepes,  Behmen,  Blake,  tell  us  over  and  over  again  that  the  great  thoughts, 
divine  emotions,  which  they  express,  are  not  their  own  but  communicated 
from  without.  The  protestations  made  by  Blake — a hundred  times  repeated 
— and  the  last  time  to  his  wife  a few  minutes  before  his  death,  in  reference 
to  the  songs  which  he  sang  as  he  lay  slowly  dying : “ My  beloved  ! they  are 
not  mine.  No,  they  are  not  mine,”  have  been,  in  one  shape  or  another, 
made  by  them  all.  Still  we  believe  to-day  that  that  other  self  which  wrote 
the  Epistles,  dictated  the  Koran,  composed  the  Aurora,  was  really  none  other 
than  a part  (the  more  divine  part)  of  Paul,  Mohammed  and  Behmen  respec- 
tively. The  man  acts  and  does  not  know  that  it  is  he  who  is  acting — is  sure, 
in  fact,  that  it  is  not ; scouts  (as  does  Mohammed)  indignantly  the  imputa- 
tion that  the  thoughts,  the  words,  proceed  from  him,  and  offers  proof  that 
such  imputation  neither  is  nor  can  be  founded  on  fact:  “And  if  ye  are  in 
doubt  of  what  we  have  revealed  unto  our  servant”  [Gabriel  speaks,  and 
“our  servant”  is,  of  course,  Mohammed]  “then  bring  a chapter  like  it  . . . 


Cosmic  Consciousness 


308 

but  if  ye  do  not,  and  ye  shall  surely  do  it  not,”  etc.  [15 1 : 13].  In  many 
cases  the  denial  has  been  accepted  and  the  world  has  agreed  with  the  an- 
nunciator that  directly,  or  indirectly,  God  has  revealed  to  him  the  exalted 
sentiments  and  sublime  truths  that  have  passed  his  lips  that  God,  or  a 
messenger  from  God,  lives  in  him  and  speaks  through  him. 

Why  not  suppose  that  we  have  involved  in  the  personality  of  William 
Stainton  Moses  a parallel  fact — a parallel  duplex  or  multiplex  personality — 
that  in  some  way,  so  far,  perhaps,  utterly  inconceivable  to  us  (as  to  some  of 
their  contemporaries  and  followers  it  was  inconceivable  that  Jesus  and  Mo- 
hammed merely  as  men  said  and  did  the  words  and  deeds  which  pro- 
ceeded from  them)  as  well  as  to  himself,  William  Stainton  Moses  did  himself 
evolve  the  force,  did  himself  furnish  the  intelligence,  which  were  operative 
in  the  phenomena?  It  seems  corroborative  of  this  view  that  bodies,  as  hun- 
dred ton  rocks  or  houses,  such  as  no  man  could  move,  are  not  lifted  or  dis- 
placed ; that  the  lights  are  not  greater  than  could  be  supplied  by  the  force 
resident  in  ordinary  man,  supposing  that  force  or  some  of  it  to  take  the 
form  of  light ; that  the  intelligence  manifested,  though  often  considerable 
and  sometimes  extraordinary,  is  not  above  human  possibilities,  taking  into 
account  the  intelligence  possessed  by  persons  having  Cosmic  Consciousness. 
For  if  supra-mortal  beings  were  operative  in  the  production  of  these  so- 
called  spiritualistic  phenomena,  why  should  these  remain  so  constantly  upon 
or  (taking  into  account  only  the  ordinary  human  faculties)  immediately 
above  the  plane  of  human  powers  ? Then  again  we  have  seen  in  the  course 
of  this  study  that  the  whole  history  of  man,  as  well  as  that  of  the  organic 
world,  is  simply  the  history  of  the  evolution  of  new  faculties  one  after  the 
other  — any  one  of  which  (before  it  was  evolved)  would  have  seemed  an 
impossibility  and  an  absurdity  to  any  member  of  the  race  about  to  take 
it  on.  Have  we  not  in,  for  instance,  spiritualism  and  telepathy,  with  all 
their  almost  infinitely  varied  phenomena,  the  germ  or  germs  of  some  new 
faculty  or  faculties,  so  far  as  little  understood  as  was  Cosmic  Consciousness 
a thousand  years  ago,  and  not^  as  sometimes  thought,  in  any  sense,  the  action 
or  interference  in  human  affairs,  either  of  disembodied  spirits  or  of  supra-, 
infra-,  or  extra-human  minds? — such  faculties  not  necessarily  destined  to 
expand  and  become  universal  (for,  in  evolution  “ Many  are  called  but  few 
chosen”),  but  almost  certainly,  in  modern  times,  and  down  to  date,  expand- 
ing and  becoming  more  common. 

And,  indeed,  may  it  not  well  be  that  in  the  self  conscious  human  being, 
as  we  know  him  to-day,  we  have  the  psychic  germ  of  not  one  higher  race 
only,  but  of  several  ? As  in  the  nebula  of  a solar  system  we  have  the  potenti- 


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309 


ality  not  of  one  sphere  only  or  one  kind  of  sphere,  but  of  a sun,  planets, 
moons,  comets  and  many  lesser  bodies ; as  in  the  first,  unicellular,  living 
creature  we  had  the  parent  not  of  one  only  but  of  many  races  of  multicellu- 
lar descendants ; as  in  the  alalus  homo  we  had  the  progenitor,  not  merely  of 
one  race,  but  of  many  races  of  variously  charactered  self  conscious  men — 
so  it  may  be  (may  it  not?)  that  in  the  foremost  race  or  races  of  self  con- 
scious man  to-day  we  have  the  eligibility,  the  germ,  of  not  one  superior  race 
only,  but  of  several.  As  for  example : a cosmic  conscious  race  ; another 
race  that  shall  possess  seemingly  miraculous  powers  of  acting  upon  what  we 
call  objective  nature ; another  with  clairvoyant  powers  far  surpassing  those 
possessed  by  the  best  specimens  so  far ; another  with  miraculous  healing 
powers  ; and  so  on. 

That  so-called  miraculous  powers  are  closely  allied  to  what  is  here  called 
Cosmic  Consciousness,  that  they  appear  in  relation  with  the  latter,  that  they 
are  no  more  supernatural  than  it  is,  and  that  these  powers,  in  their  natures, 
cover  a large  range  of  operation — all  this  is  clearly  recognized  and  plainly 
taught  by  the  men  who,  of  all  others,  know  most  on  the  subject.  Gautama’s 
dicta  thereon  may  be  read  (supra)  in  the  chapter  devoted  to  him.  Paul  is  no 
less  explicit,  but  sets  forth  in  very  plain  terms  “ that  there  are  diversities  of 
gifts,  but  the  same  spirit”  [20  : 12  : i] — that  “to  one  is  given  through  the 
spirit  the  word  of  wisdom,  to  another  the  word  of  knowledge,  to  another 
faith,  to  another  gifts  of  healing,  to  another  miraculous  powers,  to  another 
discernings  of  spirits,  and  to  another  interpretation  of  tongues”  [20:  12  : 
8-10]. 

VI. 

A main  object  which  the  writer  of  this  volume  has  had  before  him  has 
been  to  point  out  that  there  have  lived  in  this  world  certain  men  who  in 
consequence,  not  of  an  extraordinary  development  of  any  or  all  of  the  ordi- 
nary mental  faculties,  but  by  the  possession  of  a new  one  peculiar  to  them- 
selves and  non-existent  (or  at  least  undeclared)  in  ordinary  people,  see,  know 
and  feel  spiritual  facts  and  experience  psychical  phenomena,  which  being 
veiled  from,  are  still  of  most  vital  import  to,  the  world  at  large  ; that  if  one 
or  two  of  these  men  are  studied  to  the  exclusion  of  the  rest — as  has  been 
the  practice  with  not  Christians  only  but  with  Buddhists  and  Mohammedans 
as  well — the  result  must  be  inadequate  and  unsatisfactory  as  compared  with 
the  study  of  all,  for  the  reason  that  none  of  them  have  been  able  to  tell 
much  of  what  they  have  seen,  known  and  felt,  and  one  or  two  only  of  them 
being  read,  what  little  they  do  tell  is  certain — just  because  of  its  incomplete. 


310 


Cosmic  Consciousness 


fragmentary  character — to  be  misunderstood  ; while  if  they  are  all  read  and 
compared  the  testimony  of  each  is  found  to  throw  light  upon,  supplement 
and  strengthen  that  of  all  the  others ; that  it  is  of  the  greatest  importance — 
as  has  indeed  always  been  felt — that  these  men  should  be  as  profoundly  as 
possible  studied  and  absorbed  by  every  one  who  has  aspirations  for  the 
higher  spiritual  life  because  the  contact  of  the  mind  of  the  student  with 
the  minds  of  these  men  has  the  effect  of  producing  in  the  mind  of  the 
former  all  the  spiritual  expansion  and  growth  of  which  it  is  by  its  congenital 
constitution  capable.  Through  the  aid  of  these  men  even  Cosmic  Con- 
sciousness itself  is  often  possible  of  achievement  where  without  them  it 
would  certainly  not  occur ; as  one  of  them  says  : “ I bestow  upon  any  man 
or  woman  the  entrance  to  all  the  gifts  of  the  universe”  [193  : 216].  Or  as 
says  another  great  man,  who,  though  not,  it  is  believed,  in  the  class  here 
treated  of,  had  at  least  their  earnestness  if  not  their  vision  and  their  joy : 
“At  least  it  is  with  heroes  and  God-inspired  men  that  I,  for  my  part,  would 
far  rather  converse,  in  what  dialect  soever  they  speak  ! Great,  ever-fruitful, 
profitable  for  reproof,  for  encouragement,  for  building  up  in  manful  purposes 
and  works,  are  the  words  of  those  that  in  their  day  were  MEN"  [64  : 75]. 

And  not  only  is  it  better  to  study  a number  of  these  men  rather  than  only 
one  or  two,  but  should  the  student,  from  idiosyncrasy  or  any  cause,  confine 
his  attention  to  one  or  two  of  them,  it  is  immensely  important  that  he  should 
have  an  opportunity  of  choosing  the  master  whom  he  is  to  follow,  since  a 
man  born  in  Europe  or  America  may  be  more  certainly  wrought  upon,  and 
more  deeply  influenced  for  good,  by  the  Upanishads  and  Suttas  than  by  (for 
instance)  the  New  Testament.  This  was  true,  at  least,  of  Schopenhauer  and 
Thoreau.  Of  the  former,  it  is  told  : “ In  a corner  of  his  room  was  placed  a 
gilt  statuette  of  Buddha,  and  on  a table  not  far  off  lay  Duperron’s  Latin 
translation  of  the  Upanishads,  called  the  Oupnekhat,  which  served  as  the 
prayer  book  from  which  Schopenhauer  read  his  devotions”  [87  : 456].  Of 
the  Oupnekhat  Schopenhauer  said  : “ It  has  been  my  comfort  in  life,  it  will 
be  the  solace  of  my  death”  [147  ; 61].  And  as  there  are  many  men  in  the 
West  who  are,  or  would  be  if  they  read  them,  more  benefited  by  Buddhistic 
and  Mohammedan  scriptures  than  they  are  by  Jewish  or  Christian,  so, 
doubtless,  there  are  thousands  of  men  in  southern  Asia  who,  born  Budd- 
hists, Brahmans  or  Mohammedans,  would  be,  from  some  peculiarity  of 
mental  constitution,  more  readily  and  profoundly  stirred  by  the  Gospels 
and  Pauline  epistles,  or  “ Leaves  of  Grass,”  than  by  the  Vedas  or  by  any 
of  the  books  that  owe  their  inspiration  to  the  teachings  of  Guatama  or 
Mohammed. 


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311 


VII. 

If  there  is  such  a vast  interval  between  the  man  with  Cosmic  Conscious- 
ness and  he  with  self  consciousness  only,  how  is  it  that  the  former  does  not 
stand  out  before  the  world  as  belonging  to  a separate  class  from  the  latter? 
How  is  it  that  there  are  a hundred  painters  and  poets  who,  in  the  estimation 
of  nearly  the  whole  world,  over-rank  William  Blake,  though  he  had  Cosmic 
Consciousness  and  they  had  it  not  ? How  is  it  that  men,  standing  on  almost 
the  loftiest  peaks  of  fame — Aristotle,  Plato,  Newton,  Caesar — have  self  con- 
sciousness only,  while  John  Yepes,  Las  Casas,  Edward  Carpenter  and  others, 
who  are  said  to  have  this  supreme,  all-sufficient  faculty,  are  not  generally 
known  to  have  been  very  extraordinary  men  ? 

The  answer  seems  to  be : In  the  first  place  the  literary  instinct  (or  ex- 
pression of  any  kind)  is  not  necessarily  highly  developed  in  the  Cosmic 
Conscious  mind,  but  is  a faculty  apart.  Balzac  worked  himself  to  death 
endeavoring  to  acquire  an  adequate  style,  and  Whitman  lived  and  died 
vividly  conscious  of  his  defects  of  expression.  Again : the  average  self 
conscious  man  can  appreciate  the  faculties  of  the  self  conscious  mind,  even 
when  unusually  developed,  very  much  easier,  very  much  more  certainly, 
than  he  can  those  of  the  Cosmic  Conscious  mind.  In  spite  of  these  obvious 
facts,  it  remains  true  that  self  conscious  man,  even  in  his  blindness,  has 
placed  the  highest  crowns  of  all  upon  the  heads  of  men — Gautama,  Jesus, 
Mohammed,  Dante,  “Shakespeare” — who  have  had  the  divine  faculty  of 
Cosmic  Consciousness. 

The  intellect  of  these  Cosmic  Conscious  men  has  often,  if  not  always,  a 
range  and  incisiveness — witness  especially  Dante  and  “Shakespeare” — 
which  places  them  clearly  above  almost  any  merely  self  conscious  person. 
It  is  also  clear  that  their  purely  moral  qualities — witness  especially  Guat- 
ama,  Jesus  and  Whitman — give  them  a rank  apart  from  their  self  conscious 
fellows,  but  this  is  not  by  any  means  the  whole  story.  The  central  point, 
the  kernel  of  the  matter,  consists  in  the  fact  that  they  possess  qualities  for 
which  we  at  present  have  no  names  or  concepts.  Jesus  alluded  to  one  of 
these  when  he  said  : “ Whoever  drinketh  of  the  water  that  I shall  give  him 
shall  never  thirst ; but  the  water  that  I shall  give  him  shall  become  in  him  a 
well  of  water  springing  up  unto  eternal  life”  [17  : 4:  14].  And  Whitman 
points  in  the  same  direction  when  he  declares  that  his  book  is  not  linked 
with  the  rest  nor  felt  by  the  intellect,  “ but  has  to  do  with  untold  latencies  ” 
[193  : 17]  in  writer  and  reader,  and  also  when  he  states  that  he  does  not  give 
lectures  and  charity — that  is,  either  intellectual  or  moral  gifts — but  that  when 


312 


Cosmic  Consciousness 


he  gives  he  gives  himself  [193  : 66].  The  ordinary  self  conscious  mind 
cannot  clearly  realize  the  faculty  alluded  to  in  these  words,  and  consequently 
it  cannot  give  it  a name.  Perhaps  the  best  that  can  be  done  is  to  consider  it 
as  analogous  to  an  influx  of  vitality,  admitted  into  humanity  through  certain 
men  permeating  and  vivifying  each  and  all  who  permit  it  to  pass  into  them. 
To  the  most  the  quality  in  question  will  seem  indefinite  and  elusive  to  the 
last  degree.  As  a matter  of  fact,  it  is  the  most  important  and  the  most  solid 
entity  that  exists  to-day  in  the  world. 


VIII. 

What  is  it  that  determines  that  a given  man  shall  enter  into  Cosmic  Con- 
sciousness (for  this  volume  is  physiological  as  well  as  psychological,  and  its 
psychology  must  tally  physiological  facts)  ? In  other  words  : What  are  the 
factors  that  enter  into  and  finally  decide  for  illumination  ? 

a.  The  first  seems  to  be  full  maturity,  the  age  of  thirty  to  forty  years,  ac- 
cording as  the  man  is  endowed  at  birth  with  greater  or  less  longevity — that  is, 
according  to  the  number  of  years  the  man  needs  to  reach  full  maturity — an 
average  age  of,  say,  thirty-five  years.  This  element  could  have  been  predi- 
cated a priori,  since,  if  mankind  is  growing  up  to  Cosmic  Consciousness,  the 
individuals  who  reach  the  high  water  mark  of  mental  evolution  on  the  next 
plain  below  (that  of  self  consciousness)  must  be  those  who  will  first  enter  it, 
and  the  earliest  individuals  to  enter  it  must  do  so  when  they  are  at  their 
highest  point  of  spiritual  efficiency. 

b.  Education  (so  called)  seems  to  have  nothing  to  do  with  it.  Some  of 
the  greatest  cases  (Jesus,  Mohammed,  Yepes,  Behmen  and  Whitman)  have 
been,  from  the  point  of  view  of  the  schools,  some  of  them  entirely,  others 
almost  totally,  ignorant.  On  the  other  hand,  scholastic  training  does  not 
seem  necessarily  to  have  any  prejudicial  influence,  since  some  cases  (as  Dante, 
Bacon  and  Carpenter)  were  distinguished  students  at  good  colleges.  But  if 
“ education,”  in  the  ordinary  sense  of  that  word,  has  little  to  do  with  the  mat- 
ter, there  is  another  sense  in  which  it  has  a great  deal  to  do  with  it.  We  are 
told,  for  instance,  by  a high  authority,  that  those  who  desire  the  companion- 
ship of  the  Cosmic  Sense,  “need  the  best  blood,  thews,  endurance;”  that 
“ none  may  come  to  the  trial  till  he  or  she  brings  courage  and  health  ; ” that 
“ only  those  may  come  who  come  in  sweet  and  determined  bodies;”  that 
“ no  diseased  person,  no  rum  drinker  or  venereal  taint  is  permitted  to  enter” 

[193  : 125]- 


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313 


c.  It  is  probably  imperative  that  the  man  should  have  a great  mother — a 
woman  strong,  athletic,  spiritual,  of  good  physique,  of  superior  mental  and 
especially  moral,  powers.  Unfortunately  we  know  little  or  nothing  of  the 
mothers  of  most  of  our  Cosmic  Conscious  cases.  Bacon’s,  however,  and  cer- 
tainly Whitman’s,  were  exceptional  women.  Probably  we  should  be  safe  in 
believing  the  traditions  to  the  same  effect  of  the  mothers  of  Gautama  and  Jesus. 

d.  It  is  most  likely  also  necessary  that  the  father  should  be  a superior 
man  physically  and  spiritually,  though  it  is  certainly  not  that  he  should  be 
intellectually. 

e.  Perhaps  the  most  important  point  of  all — granted  a good  average,  or 
above  the  average,  man  and  woman  for  father  and  mother — is  that  these 
should  have  opposite,  or  at  least  diverse,  temperaments  (the  secret  of  success 
or  failure  in  all  marriages  is  perhaps  involved  in  the  fulfillment  or  violation 
of  this  unwritten  law).  That  if  the  father’s,  for  instance,  should  be  choleric- 
melancholic,  the  mother’s  should  be  sanguine-phlegmatic,  and  so  on. 

f.  Then  comes  the  final  and  supreme  physiological  necessity — namely, 
that  the  union  of  father  and  mother  from  which  is  to  proceed  the  Cosmic 
Conscious  man  shall  occur  under  perfect  conditions,  so  that  each  parent 
shall  be  fully  represented  in  the  offspring — each  blended  with  the  other — 
the  result  being  a perfect  man  with  the  qualities  and  temperaments  of  both 
father  and  mother  [103:65].  It  is  perhaps  not  imperative  that  a man 
should  have  all  four  temperaments  as  a condition  of  illumination,  but  it  is 
probable  that  all  the  great  cases  have  had  all  four,  or  at  least  three. 

g.  The  right  physical  and  mental  organization  granted  and  full  maturity 
having  been  reached,  the  next  pre-condition  of  illumination  is  the  time  of 
year.  Of  the  total  of  forty-three  cases  given  in  this  volume,  in  every  case  but 
three  where  the  season  is.  known,  that  is  in  seventeen  cases,  it  took  place  in 
the  first  seven  months  of  the  year.  The  explanation  of  the  fact  that  illumi- 
nation occurs  generally  in  spring  and  early  summer  is  no  doubt  the  same  as 
that  of  the  age  at  which  it  happens — full  maturity.  As  at  present  even  the 
foremost  members  of  the  race  cannot  reach  the  vantage  ground — the  status 
— from  which  Cosmic  Consciousness  can  be  entered  before  full  or  nearly  full 
maturity,  so  the  further  advantage  of  the  time  of  year  of  fullest  vitality  is 
an  element  of  great  importance.  The  season  of  the  ascending  sun,  of  in- 
creasing temperature,  of  rising  sap  and  bursting  bud,  of  the  pairing  of 
birds,  at  which  the  heart  of  all  nature,  including  human  nature,  is  at  flood 
tide,  is  the  season  in  which  we  might  (if  ever)  expect,  and  is  the  season  in 
which  we  find,  the  blossoming  forth  of  this  divine  event — an  event  supreme 
in  the  life  of  the  individual  and  to  be  supreme  in  the  life  of  the  race. 


Cosmic  Consciousness 


314 

h.  Last  of  all,  the  man  fitted  by  heredity,  personal  growth  and  the  rest 
to  receive  the  exalted  endowment  of  which  there  is  here  question,  must  him- 
self do  something,  must  place  himself  (perhaps  not  intentionally  or  con- 
sciously) in  the  right  mental  attitude.  What  this  is  has  been  pointed  out 
already  many  times,  both  indirectly  and  directly,  and  may  be  once  again 
indicated  in  the  words  of  an  undoubtedly  inspired  writer.  (It  is  the  Deity 
or  Cosmic  Sense  that  speaks  [154  : 129]  : “Once  more  listen  to  my  excel- 

lent words — most  mysterious  of  all.  Strongly  I like  you,  therefore  I will 
declare  what  is  for  your  welfare.  On  me  place  your  mind,  devote  yourself 
to  me,  reverence  me.  I declare  to  you  truly  you  are  dear  to  me.  Forsak- 
ing all  else,  come  to  me  as  your  sole  refuge.  I will  release  you  from  all  sin, 
from  all  doubt.” 

IX. 

If  this  volume  did  not  threaten  to  become  unduly  large,  a section  or 
chapter  of  some  length  might  very  properly  be  devoted  to  the  various  arti- 
ficial means  adopted  (especially  in  India)  to  induce  the  faculty  or  condition 
here  treated  of.  Some  of  these  have  been  alluded  to,  and  those  curious  on 
the  subject  may  consult  especially  56  and  154.  It  does  not  seem,  so  far  as 
known  to  the  writer,  that  any  great  work  has  ever  been  done  by  persons  in 
whom  the  faculty  was  artificially  excited,  though  doubtless  the  lives  of  such 
persons  have  been  made  immensely  happier  and  better.  The  object  of  the 
present  paragraph,  however,  is  to  refer  very  briefly  to  a mental  condition 
occasionally  induced  by  anesthetics,  which  is  undoubtedly  closely  allied  to 
the  faculty  under  consideration.  Just  as  the  drinking  of  alcohol  induces  a 
kind  of  artificial  and  bastard  joy,  so  the  inhalation  of  ether  and  chloroform 
induces  (sometimes)  a kind  of  artificial  and  bastard  cosmic  consciousness. 
The  following  brief  cases  will  make  this  clear  [12 1 : 586]  : Dr.  George  Wyld 
says  (upon  taking  chloroform) ; “ I suddenly  experienced  the  extraordinary 

impression  that  my  spiritual  being  stood  visibly  outside  my  body,  regarding 
that  deserted  body  lying  on  the  bed.  Shortly  afterward  I called  on  three 
different  professional  chloroformists  and  asked  them  if  any  of  their  subjects 
had  ever  experienced  sensations  like  my  own.  In  reply  one  gentleman 
said : ‘ I have  often  heard  patients  express  similar  ideas.’  Another  said : 

‘ I myself  have  experienced  on  three  occasions  when  under  chloroform, 
exactly  similar  sensations.’  And  the  third  gentleman  said  : ‘ My  patients 

have  often  said  that  they  experienced  no  pain,  but  felt  as  if  they  saw  with 
their  inner  eye  all  I was  doing  during  the  operations.  I was  told  of  a 

patient  who  said,  after  anesthesis:  ^ I thought  I had  got  at  the  bottom  of  the 


Last  Words 


315 

secrets  of  nature.'  And  a dentist  told  me  that  many  of  his  patients  had 
experienced  similar  sensations  to  those  I described.” 

The  late  John  Addington  Symonds  described  his  sensations  (while  under 
the  influence  of  chloroform)  thus ; “ I seemed  at  first  in  a state  of  utter 
blankness ; then  came  flashes  of  intense  light,  alternating  with  blankness 
and  with  a keen  vision  of  what  was  going  on  in  the  room  round  me,  but  no 
sensation  of  touch.  I thought  that  I was  near  death,  when  suddenly  my 
soul  became  aware  of  God,  who  was  manifestly  dealing  with  me,  handling 
me,  so  to  speak,  in  an  intense  personal  present  reality.  I felt  Him  streaming 
in  like  light  upon  me  and  heard  Him  saying  in  no  language,  but  as  hands 
touch  hands  and  communicate  sensations : ‘ I led  thee  ; I guided  thee  ; you 
will  never  sin  and  weep  and  wail  in  madness  any  more ; for  now  you  have 
seen  Me.’  My  whole  consciousness  seemed  brought  into  one  point  of  abso- 
lute conviction ; the  independence  of  my  mind  from  my  body  was  proved 
by  the  phenomena  of  this  acute  sensibility  to  spiritual  facts,  this  utter  dead- 
ness of  the  senses.  Life  and  death  seemed  mere  ?iames."  . . . Symonds 
adds:  I cannot  describe  the  ecstasy  I feltf  and,  referring  to  his  experience 

and  its  psychological  evidence,  says : “ If  this  had  happened  to  a man  in  an 
uncritical  age  would  it  not  have  carried  conviction,  like  that  of  Saul  of 
Tarsus,  to  his  soul?” 

It  is  curious  that  Symonds,  who  seems  to  have  really  passed  into  a sort 
of  actual  Cosmic  Consciousness  for  the  moment,  should  have  instinctively 
selected  a genuine  case  to  which  to  compare  his  own  temporary  mental  state. 

All  conditions  allowed  and  the  fact  of  Cosmic  Consciousness  being 
granted,  what  is  its  place  as  a psychical  entity  ? And  from  where  does  it 
come  ? The  clue  to  the  answers  (the  writer  thinks)  may  be  picked  up  in 
chapters  3 and  4 of  134.  It  is  ably  shown  there  how  the  simple  conscious — 
circumstances  being  favorable — passes  by  slow  growth  into  the  self  con- 
scious mind.  By  experience,  by  inheritance,  by  accumulation  and  by  a pro- 
cess of  psychical  masonry,  percepts  are  collected,  stored  up,  and  of  them 
are  built  recepts.  Then  percepts  and  recepts  are  used,  as  are  stones  and 
mortar  in  a wall,  and  of  them  are  at  last  formed  concepts.  And,  as  the  last 
touch  is  given,  the  completed  edifice  suddenly  flashes  into  sight  as  a new 
entity  and  the  self  conscious  man  has  appeared  upon  the  earth.  So  (it 
seems)  are  concepts,  emotions,  sense  perceptions,  all  the  spiritual  elements 
of  the  thinking,  feeling,  knowing  man,  individually  and  collectively  builded 
up  until  the  walls,  buttresses,  pinnacles  and  towers  of  a still  higher  conscious- 
ness are  finished.  The  moment  of  completion  comes,  the  signal  is  given, 
the  scaffolding  falls  and  instantly  the  new  structure  stands  revealed. 


3i6 


Cosmic  Consciousness 


X. 

The  explanation  of  what  may  be  called  the  mystery  of  religion  as  it  exists 
among  us  to-day  may  be  stated  simply  as  follows:  All  men,  so  far,  with  the 
exception  of  at  most  a few  hundreds,  have  lived  in  the  world  of  self  con- 
sciousness without  the  power  to  leave  it.  The  great  religious  seers,  reveal- 
ers,  teachers,  have  also  lived  in  that  world,  but  at  the  same  time  in  another — 
the  world  of  Cosmic  Consciousness — the  latter  being  by  far  the  larger,  the 
most  important  and  the  most  interesting.  Whether  either  of  these  worlds 
has  an  objective  existence  is  a matter  of  no  consequence.  They  are  equally 
real  and  momentous  to  us  on  either  hypothesis.  The  men  who  have  lived  in 
the  Cosmic  Conscious  world,  that  is,  in  the  world  made  visible  by  the  Cosmic 
Sense,  as  the  forests  and  the  sky  are  made  visible  by  the  sense  of  sight,  have 
desired,  for  the  comfort  and  good  of  their  fellows,  to  tell  mankind  at  large 
what  they  saw  there ; but  as  they  were  obliged  (for  want  of  a better)  to  use 
the  language  of  self  consciousness  their  accounts  have  been  exceedingly  in- 
complete and  the  words  and  phrases  used  have  been  so  inadequate  as  to 
have  been  to  the  last  degree  misleading.  Not  only  so,  but,  supposing  a 
clear  report  (an  impossibility),  it  would  be  beyond  the  power  of  the  self  con- 
scious mind  to  conceive  the  Cosmic  Conscious  world.  This  being  so,  the 
reports  made  by  these  spiritual  travelers  have  been  not  only  not  understood 
but  misunderstood  in  an  infinite  variety  of  senses,  and  the  essentially  similar 
account  given  by,  for  example,  Paul,  Mohammed,  Dante,  Jesus,  Gautama, 
Whitman  and  others,  has  been  looked  upon  as  a variety  of  accounts,  not  of 
the  same,  but  of  diverse  things.  And  these  accounts,  all  but  one,  that  one 
under  the  influence  of  which  the  hearer  is  born,  have  been  supposed  to  rest 
solely  upon  the  imagination  of  the  narrator.  A critical  study  of  all  these 
(seeming)  diverse  accounts  will  show  that  they  are  all  more  or  less  unsuc- 
cessful attempts  to  describe  the  same  thing ; but  because  it  was  out  of  the 
power  of  the  original  reporter,  the  seer,  to  give  anything  like  a full  and  clear 
account  of  what  he  saw,  largely  because  of  the  inadequacy  of  the  language 
belonging  to  the  self  conscious  mind ; because  his  reporters  again  (as  in  the 
cases  of  Jesus  and  Gautama,  who  did  not  write),  possessing  only  self  con- 
sciousness, blurred  still  further  the  picture;  because  translators,  possessing 
only  self  consciousness  and  understanding  very  imperfectly  what  the  teacher 
wished  to  convey,  still  further  distorted  the  record ; for  all  these  reasons  the 
important  fact  of  the  unity  of  the  teachings  of  these  men  has  been  very 
generally  overlooked;  hence  the  confusion  and  the  so-called  mystery;  a mis- 


Last  Words 


317 

understanding  unavoidable,  no  doubt,  under  the  circumstances,  but  which 
will  one  day,  assuredly,  be  cleared  up. 

Already  many  others  besides  the  present  writer  have  noticed  the  essen- 
tial unity  of  the  seeming  diverse  teachings  in  question — as,  for  instance, 
Hartmann  [100  : 6],  who  tells  us  : “I  have  carefully  compared  the  doctrines 
of  Behmen  with  those  of  the  Eastern  sages  as  laid  down  in  the  ‘ Secret  Doc- 
trine ’ and  in  the  religious  literature  of  the  East,  and  I find  the  most  remark- 
able harmony  between  them  in  their  esoteric  meaning ; in  fact,  the  religion 
of  Buddha,  Krishna  and  the  Christ  seem  to  me  to  be  one  and  identical,”  It 
is  worth  nothing  that  Hartmann’s  specimen  teachers  are  all  cases  of  Cosmic 
Consciousness,  although  of  course  he  knew  nothing  of  that  as  a specific 
mental  status. 

XI. 

One  word  in  conclusion.  The  writer  of  this  book,  since  it  was  first  con- 
ceived some  few  years  ago,  has  sought  diligently  for  cases  of  Cosmic  Con- 
sciousness, and  his  whole  list,  so  far,  including  some  imperfect  and  doubtful 
cases,  totals  up  nearly  fifty.  Several  of  these  are  contemporary,  minor  cases, 
such  as  may  have  occurred  in  considerable  numbers  in  any  of  the  recent  cent- 
uries and  no  record  of  them  remain.  He  has,  however,  as  more  than  once 
stated,  found  thirteen,  all  of  them  so  great  that  they  must,  almost  inevitably, 
live.  As  has  been  already  shown,  five  of  these  men  lived  during  the  eighteen 
centuries  which  elapsed  between  the  birth  of  Gautama  and  that  of  Dante, 
and  the  other  eight  in  the  six  hundred  years  between  the  birth  of  Dante  and 
to-day.  This  would  mean  that  cases  of  Cosmic  Consciousness  are  nearly  five 
times  as  frequent  now  as  they  were,  say,  a thousand  years  ago.  It  is  not,  of 
course,  pretended  that  they  are  becoming  more  frequent  in  exactly  this  ratio. 
There  must  have  occurred  a large  number  of  cases  in  the  last  twenty-five 
hundred  years  all  memory  of  which  is  lost.  No  man  could  say  positively 
how  many  lived  in  any  given  epoch.  But  it  seems  tolerably  certain  that 
these  men  are  more  numerous  in  the  modern  than  they  were  in  the  ancient 
world,  and  this  fact,  taken  in  connection  with  the  general  theory  of  psychic 
evolution,  fully  considered  on  previous  pages,  goes  far  to  confirm  the  con- 
clusion that  just  as,  long  ago,  self  consciousness  appeared  in  the  best  speci- 
mens of  our  ancestral  race  in  the  prime  of  life,  and  gradually  became  more 
and  more  universal  and  appeared  in  the  individual  at  an  earlier  and  earlier 
age,  until,  as  we  see  now,  it  has  become  almost  universal  and  appears  at  the 
average  of  about  three  years — so  will  Cosmic  Consciousness  become  more 
and  more  universal  and  appear  earlier  in  the  individual  life  until  the  race  at 


3i8 


Cosmic  Consciousness 


large  will  possess  this  faculty.  The  same  race  and  not  the  same;  for  a Cos- 
mic Conscious  race  will  not  be  the  race  which  exists  to-day,  any  more 
than  the  present  race  of  men  is  the  same  race  which  existed  prior  to  the 
evolution  of  self  consciousness.  The  simple  truth  is,  that  there  has  lived 
on  the  earth,  “ appearing  at  intervals,”  for  thousands  of  years  among  ordi- 
nary men,  the  first  faint  beginnings  of  another  race ; walking  the  earth  and 
breathing  the  air  with  us,  but  at  the  same  time  walking  another  earth  and 
breathing  another  air  of  which  we  know  little  or  nothing,  but  which  is,  all 
the  same,  our  spiritual  life,  as  its  absence  would  be  our  spiritual  death.  This 
new  race  is  in  act  of  being  born  from  us,  and  in  the  near  future  it  will 
occupy  and  possess  the  earth. 


/ 


126  Bs  125104 


